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THE 



RELIGIONS OF THE WORLD. 



• I 



AUTHENTIC ACCOUNTS OF THE VARIOUS 



FAITHS AND CREEDS. 



BY 



MEMBERS OF EACH DENOMINATION. 



LONDON : 
CHAELES GRIEFIN AND COMPANY. 

1870. 



IVIO 



Transfer 
Engineers School Lib?*' 



P B E F A C E. 



In a country where universal toleration of religious opinions pre~ 
vails, it occurred to the Publishers that a work in which the principles 
of the various Denominations were authoritatively stated would prove 
acceptable to the public. The attempt to prepare such a work is now 
for the first time made in this countrv : and although there are a few 
unavoidable omissions, still the volume will be found to embrace, as 
a whole, a complete view of the tenets and history of the chief reli- 
gious bodies in the British dominions, as well as in other lands. In 
order to the successful carrying out of the idea of the work, the most 
perfect impartiality was necessary; and, accordingly, no editorial 
alterations or remarks have been admitted, the articles being precisely 
as they were furnished by their authors. From the very nature of 
the work, it is evident that it must comprise the most diverse and 
conflicting views ; and, on this account, the Publishers have deemed 
it proper to prefix a short introductory statement, by a member of 
the Evangelical Alliance, of the principles most generally held in com- 
mon by the Churches of Christendom, to which they are permitted to 
add, by the kind permission of the proprietors of the " Christian Times," 
the valuable Harmony of Confessions, which lately appeared in suc- 
cessive numbers of that Journal. The Publishers have also to acknow- 
ledge their obligations to the various contributors to the volume, for 
the frank manner in which they acquiesced in the application made 
to them for their co-operation. The contributions speak for them- 
selves. For the articles on Mahometanism, Zoroastrianism, and 
Brahminism, which they in vain endeavoured to obtain from ad- 
herents of the systems, they are indebted to Mr. Bell, late of 
Bombay. 



CONTENTS. 



I. PAGE 

HARMONY OF CHRISTIAN CONFESSIONS OF FAITH. By a 

Membee of the Evangelical Alliance, .... ix 

II. 

UNITY OF THE PROTESTANT CONFESSIONS, ... 1 

III. 

THE JEWS AND THEIR RELIGION. By the Rev. Isaac Leeser, 

Pastor of the Hebrew Portuguese Congregation, Philadelphia, . 29 

IV. 
THE ROMAN CATHOLIC CHURCH. By Professor W. Jos. 

Walters, Philadelphia, ...... 41 

V. 
THE GREEK CHURCH. Compiled from the best authorities, . 65 

VI. 

THE CHURCH OF ENGLAND. By the Rev. Charles Popham 

Miles, M.A., Cambridge, . . - . . . 71 

VII. 

THE SCOTTISH (EPISCOPAL) CHURCH. By the Rev. J. F. S. 

Gordon, M.A., St Andrews, Glasgow. . . . . Ill 

VIII. 

THE CHURCH OF SCOTLAND. By the Rev. Robert Jamieson, 

D.D., Glasgow 125 

IX. 
THE FREE CHURCH OF SCOTLAND. By the Rev. William 
Wilson, D.D., Dundee, one of the Principal Clerks to the General 
Assembly of the Free Church of Scotland, .... 157 

X. 

THE REFORMED PRESBYTERIAN CHURCH. By the Rev. 
Andrew Symington, D.D., Paisley, Professor of Theology to the 
Reformed Presbyterian Church, . . . . . 179 

XI. 
THE UNITED PRESBYTERIAN CHURCH. By John Eadie, D.D., 
LL.D., Professor of Biblical Literature, and N. M 'Michael, D.D., 
Professor of Ecclesiastical History to the United Presbyterian 
Church, 187 

XII. 

CONGREGATIONALISM. By the Rev. David Russell, Glasgow, 

Secretary to the Congregational Union of Scotland, . . 219 



Vl'ii CONTENTS. 

PAGE 

XIII. 

WESLEYAN METHODISM. By the Eev. William L. Thornton, M. A., 227 

XIV. 

THE UNITAS FRATRUM, OR UNITED BRETHREN; commonly 
called MORAVIANS. By L. D. Von. Schweinitz, late Senior 
Civilis of the Church of U. F., in North America. Revised and 
enlarged by Rev. P. La Trobe, Secretary to the Brethren's Church 
in England, . . . -. . . . . 247 

XV. 

THE BAPTISTS. By the Rev. F. A. Cox, D.D., LL.D., . . 259 

XVI. 
MORISONIANISM. By the Rev. Fergus Ferguson, B. A., Glasgow, 275 

XVII. 
IRVING-ISM ; Or the Apostolic Catholic Church, by a Member, 287 

XVIII. 

THE FRIENDS, OR QUAKERS. By Thomas Evans, Philadelphia. 

Revised by William Smeal, Glasgow, ' . . . . 295 

XIX. 
THE SHAKERS, OR UNITED SOCIETY OF BELIEVERS. By Seth 

Wells and Calvin Green, of New Lebanon, N. Y., . . 307 

XX. 

SOCIALISM. By Robert Owen, Esq., 31] 

XXI. 

THE MORMONS, OR LATTER-DAY SAINTS. By Joseph Smith, 

Nauvoo, Illinois, . . . . . . . 317 

XXII. 
UNITARIANISM. By the Rev. J. R. Beard, D.D., Manchester, . 329 

XXIII. 
THE NEW JERUSALEM,' OR NEW CHRISTIAN CHURCH. By 

N. F. Cabel and Elihu Rich, ...... 341 

XXIV. 
MAHOMET ANISM. By John Bell, A.M. Formerly Professor in the 
Elphinstone College, Bombay ; and Member of the Bombay Branch 
of the Royal Asiatic Society, . . . . . . 359 

XXV. 
THE PARSEE RELIGION, OR ZOROASTRIANISM. By John 

Bell, A.M., . . . . . . . . 375 

XXVI. 
THE HINDOO RELIGION, OR BRAHMINISM. By John Bell, A.M., 383 



HARMONY OF CHRISTIAN CONFESSIONS OF FAITH. 

BY A MEMBER OF THE EVANGELICAL ALLIANCE. 



A few introductory remarks seem necessary, before bringing 
under the reader's attention the very interesting comparison of the 
Confessions of the Evangelical Churches prefixed to this volume. 
Of the evidence of the Divine origin of Christianity it is needless to 
say more than this — that if it be admitted that mankind were in a 
condition requiring a revelation from God, it will scarcely be denied 
that the Bible, from the sublimity of its doctrines, the purity of its 
precepts, and its adaptation to our moral and intellectual nature, 
possesses all the characteristics which might be expected to dis- 
tinguish such a Divine message. 

Christianity was embodied in the types and ceremonies of the 
Jewish Church, but it was not fully developed till the advent of the 
great Teacher, who " brought life and immortality to light by the 
Gospel." This took place at a remarkable crisis in the religious his- 
tory of the world. As prophets foretold, the Saviour appeared when 
the sceptre was departing from Judah, and the Jewish religion had 
dwindled down into a system of outward observances — when its tem- 
poral power had for ever departed, and the last vestiges of its spiritual- 
ity were disappearing under the ostentatious formalism of the Pharisees 
and the scepticism of the Sadducees. The mythologies of the heathen 
were, at the same period, rapidly becoming effete. " The enfeebled 
world (says Dr. Merle DAubigne) was tottering on its foundations 
when Christianity appeared. The natural religions which had satisfied 
the parents, no longer proved sufficient for their children. The new 
generations could not repose contented within the ancient forms. 
The gods of every nation, when transported to Eome, there lost their 
oracles, as the nations themselves had there lost their liberty. Brought 
face to face in the Capitol, they had destroyed each other, and their 
divinity had vanished. A great void was occasioned in the religion 
of the world. Then the Word was made flesh ; God appeared among 
men, and as man, to save that which was lost. In Jesus of Nazareth 
dwelt all the fulness of the Godhead bodily. This is the greatest 
event in the annals of the world. Former ages had paved the way 



X INTRODUCTION. 

for it ; the latter ages flow from it. It is their centre and their bond 
of unity. Henceforward the popular superstitions had no meaning, 
and the slight fragments preserved from the general wreck of incredu- 
lity, vanished before the majestic orb of eternal truth." 

When the Lord Jesus Christ had finished the work which his 
Father gave him to do, he commissioned his followers to go into all 
the world, and preach the Gospel to every creature, and the Founder 
of Christianity ascended up to heaven, where he was before. The 
first community of Christ's disciples was thereupon constituted at Jeru- 
salem, where their missionary labours were to be begun, according to 
the express command of the Eedeemer. Another community, formed 
at Antioch, in Syria, first assumed, about the year 65, the name of 
Christians, w T hich had been originally given to them by their enemies, 
by way of reproach. By the missionary labours of the apostles, the 
Gospel was extended from Palestine and Syria into Asia Minor, Greece, 
the islands of the Mediterranean, Italy, and the northern coast of 
Africa, in all of which countries churches were established in the first 
century. The epistles of the apostles formed the doctrinal foundations 
of these primitive churches. These epistles foretold the rise of a power 
which would ere long subvert the simple order of those early Christian 
societies. Meanwhile the Gospel continued to spread. The lives of its ad- 
herents were spiritual and holy, as their habits were simple and in 
accordance with the principles of then- religion. They soon experienced 
the fulfilment of their Master's prophetic warning, that the world which 
had hated him would persecute them ; but the blood of the martyrs 
proved to be the seed of the Church. " So mightily grew the Word of 
God, and prevailed. " At the end of the second century, Christians were 
to be found in all the Eoman provinces, and Eome was then the mistress 
of the world. But even thus early appeared the first indications of the 
great apostacy. Eites and ceremonies began to be multiplied. The 
ministers of religion, forgetting the example, the precepts, and the 
warnings of the apostles, assumed unwarrantable authority in the 
government of the Church. First arrogating the name, they presently 
usurped the functions of the ancient priesthood. Mosheim observes 
that, " In a little time these titles were abused by an aspiring clergy, 
who thought proper to claim the same rank and station, the same 
rights and privileges, that were conferred with those titles upon the 
ministers of religion under the Mosaic dispensation. Hence the rise 
of tithes, first-fruits, splendid garments, and many other circumstances 
of external grandeur, by which ecclesiastics were eminently distin- 
guished," even so early as the second century. It is to be remarked, 
that the tendency to exalt the priesthood increased in proportion as 
the Church at large lost sight of that great fundamental principle of 
the Gospel: " By grace are ye saved, through faith, and that not of 
yourselves ; it is the gift of God ; not of works, lest any man should 
boast. ' ' In the fourth century, the bishops assumed a princely author- 
ity, violating the rights of the people, and encroaching upon the 



INTRODUCTION. XI 

privileges of the clergy. A mystic theology was introduced, along 
with practices of severe fleshly mortification and gloomy discip- 
line. After various persecutions, which were often blessed to the 
declining Church as a means of purification, Christianity was at last 
taken under the protection of the Eoman government, by Con- 
stantine the Great, early in the fourth century, and the time of 
peace and external prosperity which succeeded, accelerated the 
decay of the Church's spirituality. Persecution was revived by 
Julian the Apostate ; but under several of the subsequent emperors 
the bishops and clergy acquired increasing authority. The Bishop of 
Kome already surpassed all other ecclesiastics in opulence, magnifi- 
cence, and authority. With the decline of Scripture knowledge and 
secular learning, superstition acquired fresh power ; Monachism was 
introduced ; convents and monks sprang up in all directions, and the 
relics of saints were sought after, and regarded with veneration ; the 
clergy practised celibacy, and the people worshipped images. In the 
fourth century the errors of Arius were discussed and condemned ; but 
these only diverted for a time into another direction the progressive 
decline of religious truth. Christianity, which had been introduced 
among the Goths in the fourth century, was disseminated among the 
other Teutonic nations in the west and north of Europe, and subjected 
to its authority, during the seventh and eighth centuries, the rude war- 
riors who founded new kingdoms on the ruins of the Western Em- 
pire. Meanwhile a new power rose in Arabia, early in the seventh 
century, which arrested the progress of Christianity in Asia and 
Africa. This was the system of Mahomet, which has ever since held 
sway over a large portion of the human race. This eastern prophet 
constructed a system fitted not only to attract the Orientals by its 
sensualism, but to seduce both Jews and Christians, whose method of 
worship he pretended to have received a Divine commission to reform. 
The terror of the arms of Mahomet was greatly more instrumental 
than the persuasiveness of his doctrines in the extension of his system, 
which spread with extraordinary rapidity, not only in the lifetime of 
the false prophet, but under the direction of his fanatical successors. 

In the meantime, the Eoman pontiffs were making steady progress 
towards universal dominion throughout Europe. Ecclesiastical orders 
were multiplied, and the Church swarmed with Franciscans, Domini- 
cans, and other priests, who, however diversified in their habits and 
occupations, were all united in preying upon the people, and in exalt- 
ing the power and opulence of the church. The deepest spiritual 
gloom settled down upon the Church during this period, which 
was only dissipated by the light of the Reformation. The Bible was 
at length disentombed from the dust of centuries. Luther was raised 
up to preach the long-forgotten doctrine of justification by faith, the 
doctrine, as he proclaimed it, of a standing or a falling Church. The 
mind of Europe was awakened from the long sleep of the middle ages. 
2\. spirit of free inquiry was evoked. And with the liberated Gospel 



Xll INTRODUCTION. 

of Christ, there went forth the civilizing influence of literature, science, 
and art, which had been obscured or perverted during the darkness 
of the middle ages. The amelioration of the condition of society, the 
spread of knowledge, the progress of discovery, the growth of the 
arts and manufactures, received their first impulse from the great event 
of the Eeformation, and have all prospered and extended under the 
benign light of the Gospel, both in the old and new worlds. 

Although the spread of the Gospel has long been retarded by the 
natural enmity and infidelity of mankind, by the hatred and persecu- 
tion of the abettors of superstition, and, above all, by the inconsisten- 
cies and divisions of the Protestant churches, it has never been 
altogether arrested ; and during the present century its progress has 
been accelerated as it never was since the apostolic age, by means of 
missionary zeal and liberality at home, and missionary devotedness 
abroad. The standard of the cross may now be said to have been 
planted in all lands, and the cry from every country to which the 
Christian missionary has extended his noble enterprise is, " Come over 
and help us." The time is evidently approaching when, in fulfilment 
of ancient prediction, the earth shall be filled with the knowledge of 
the Lord, as the waters cover the sea. Towards this end the desires 
and prayers, the labours and liberalities of Christians, of every name, 
holding the Head, are tending ; and the more they unite in hastening 
on the consummation of the object for which their glorious Eedeemer 
appeared upon earth, the more are they attracted towards each other 
by the charities and sympathies of a common faith and a common 
hope. One of the most delightful of the Christian manifestations of 
the present age is this tendency of all who hold the truth as it is in 
Jesus, not indeed to arrange themselves under the same ecclesiastical 
order — although some pleasing instances of this have recently occurred, 
and more are in prospect — but towards harmonizing co-operation in 
the objects of Christian philanthropy, friendly recognition of the great 
and outstanding doctrines in which they are agreed, and the exercise 
of forbearance on points of difference, " forbearing one another in 
love." This is pre-eminently a hopeful disposition, and one which 
every friend of religious truth should strive to exemplify in his con- 
duct and promote by his prayers ; remembering that in the visible 
union of the followers of Christ consists that testimony to the divinity 
of his mission, without which they can never look for the general 
reception of his religion by an unbelieving world. The churches 
of Christ, whilst maintaining their distinctive peculiarities, have too 
often forgotten that remarkable prayer of their common Founder, in 
the prospect of leaving his disciples in the world — " Holy Father, keep 
through thine own name those whom thou hast given me, that they 
may be one as we are. Neither pray I for these alone, but for them 
also which shall believe on me through their word ; that they all may 
be one ; as thou, Father, art in me, and I in thee, that they also may 
be one in us ; that the world may believe that thou hast sent me." 



UNITY OF THE PROTESTANT CONFESSIONS. 



The following extracts from the Confessions of Faith of the Reformed 
Churches, exhibit their essential unity in the fundamental doctrines of Divine 
truth : — 



ARTICLE L— OF THE BEING OF 
GOD. 

"The Lord reigneth; let the earth rejoice; 
let the multitude of isles he glad thereof. Clouds 
and darkness are round about him ; righteous- 
ness and judgment are the habitation of his 
throne." — Ps. xcvii. 1, 2. 

TE DEUM. 

We praise thee, God, we acknowledge 
thee to be the Lord. 

All the earth doth worship thee: the 
Father everlasting. 

To thee all angels cry aloud : 

The heavens and all the powers therein. 

To thee cherubim and seraphim con- 
tinually do cry, 

Holy, holy, holy, Lord God of Sabaoth ; 

Heaven and earth are full of the majesty 
of thy glory. 

The glorious company of the apostles ; 
praise thee. 

The goodly fellowship of the prophets ; 
praise thee. 

The noble army of martyrs ; praise thee. 

The holy church throughout all the 
world, doth acknowledge thee. 

-CONFESSION OF SAXONY. — MELANCTHON. 

In the 42d chapter of Isaiah, 8th verse, 
It is written, "lam the Lord, this is my 
name, I will not give my glory to another." 
Invocation is a glory most properly be- 
longing to God ; as the Lord saith, " Thou 
shalt worship the Lord thy God, and him 
only shalt thou serve," Matt. iv. 10. And 
it is an immoveable and eternal decree of 
the first commandment, " Thou shalt have 
no strange gods," Exod. xx. 3. It is neces- 
sary, therefore, that the doctrine touching 
invocation should be most purely upholden 
in the church ; for the corrupting of which 
the devil, ever since the beginning of man- 
kind, hath and will, divers ways, scatter 
seeds. Wherefore we ought to be the more 
watchful, and, with greater care, to retain 
the manner of invocation or adoration, set 
down in God's Word, according to that 
saying, "Whatsoever ye shall ask the 



Father in my name, he will do it," John 
xvi. 23. In these words there is an order 
established, which we ought most con- 
stantly to maintain; not to mingle there- 
with other means contrary to God's Word, 
or which are warranted by no example 
approved in the Scriptures. There is no 
greater virtue, no comfort more effectual, 
than true invocation. They therefore must 
needs be reproved, who either neglect true 
invocation, or corrupt it. — Art. 22. 

CONFESSION OF BOHEMIA, OR THE 
WALDENSES. — 1573. 

Out of this fountain of Holy Scripture 
and Christian instruction, according to the 
true and sound understanding and meaning 
of the Holy Spirit, our men teach by faith 
to acknowledge, and with the mouth to 
confess. . . . One only true, alone, 
eternal, almighty, and incomprehensible 
God, of one equal indivisible Divine es- 
sence ; " of whom, and through whom, and 
in whom, are all things ;" who loveth and 
rewardeth righteousness and virtue, but 
hateth and punisheth all iniquity and sin 
... who is above all — to be honourec 1 
with high worship, as chief Lord and King, 
who ruleth and reigneth always and for 
ever ... to whom be glory from this 
time forth for evermore. Amen. — Chap. 3. 

CONFESSION OF AUGSBURG. — 1530. 

There is one Divine essence, which is 
called and is God — eternal, without body, 
indivisible, of infinite power, wisdom, good- 
ness — the creator and preserver of all 
things, visible and invisible. — Art. 1. 

CONFESSION OF WIRTEMBURG. — 1552. 

We believe and confess that there is one 
only God, true, eternal, and infinite — 
almighty, maker of all things, visible and 
invisible.— Chap. 1. 

CONFESSION OF BELGIA. — 1566. 

We believe in heart, and confess with 
the mouth, that there is one only and 
simple spiritual essence, which we call 



UNITY OF THE PPOTESTANT CONFESSIONS. 



God — eternal, incomprehensible, invisible, 
immutable, infinite — who is wholly wise, 
and a most plentiful well-spring of all good 
things.— Art. 1. 

CONFESSION OF FRANCE. — 1559. 

We believe and acknowledge one only 
God, who is one only and simple essence, 
spiritual, eternal, invisible, immutable, in- 
finite, incomprehensible, unspeakable, al- 
mighty, most wise, good, just, and merciful. 
—Art: 1. 

LATTER CONFESSION OF HELVETIA. — 1566. 

We believe and teach, that God is one in 
essence or nature, subsisting by himself, 
all-sufficient in himself, invisible, without 
a body, infinite, eternal, the creator of all 
things, both visible and invisible— the 
chiefest good, living, quickening, and pre- 
serving all things, almighty, and exceeding- 
wise, gentle and merciful, just and true. — 
Chap. 3. 

And because God is an invisible spirit, 
and an incomprehensible essence, he can- 
not, therefore, by any art or image, be 
expressed. — Chap. 4. 

CONFESSION OF IRELAND. — 1615. 

There is one living and true God. ever- 
lasting, without body, parts, or passions, of 
infinite power, wisdom, and goodness, the 
maker and preserver of all things, both 
visible and invisible. 

Our duty towards God is to believe in 
him, to fear him, and to love him with ali 
our heart, with all our mind, with all our 
soul, and with all our strength, to worship 
him, and to give him thanks, to put our 
whole trust in him, to call upon him, to 
honour his holy name and his Word, and to 
serve him truly, all the days of our life. 

In all our necessities we ought to have 
recourse to God by prayer ; assuring our- 
selves, that whatsoever we ask of the 
Father, in the name of his Son, our only 
mediator and intercessor, Christ Jesus, and 
according to his will, he will undoubtedly 
grant it. 

We ought to prepare our hearts before 
we pray, and understand the things that 
we ask when we pray; that both our 
hearts and voices may together sound in the 
ears of God's majesty. 

When Almighty God smiteth us with 
affliction, or some great calamity hangeth 
over us, or any other weighty cause so 
requireth, it is our duty to humble our- 
selves in fasting, to bewail our sins with a 
sorrowful heart, and to addict ourselves 
to earnest prayer, that it might please God 
to turn his wrath from us, or supply us 
with such graces as we greatly stand in 
need of. 



All manner of expressing God the Father, 
and the Son, and the Holy Ghost, in an 
outward form, is utterly unlawful; as also, 
all other images devised or made by man, 
to the use of religion. 

All religious worship ought to be given 
to God alone : from whom all goodness, 
health, and grace, ought to be both asked 
and looked for, as from the very author and 
giver of the same, and from none other. 

The name of God is to be used with all 
reverence and holy respect, and therefore, 
all vain and rash swearing is utterly to be 
condemned. — Arts. 2 and 10. 

FIRST CONFESSION OF SCOTLAND. — 1560. 

We confess and acknowledge one only 
God, to whom only we must cleave, whom 
only we must serve, ■whom only we must 
worship, and in whom only we must put 
our trust ; who is eternal, infinite, unmea- 
surable, incomprehensible, omnipotent, in- 
visible. . . . By whom we confess and 
believe all things in heaven and earth, as 
well visible as invisible, to have been 
created, to be retained in their being, and 
to be ruled and guided by his inscrutable 
providence, to such end as his eternal wis- 
dom, goodness, and justice, hath appointed 
to the manifestation of his glory. — Art. 1. 

CONFESSION OF FAITH AGREED UPON BY 
THE ASSEMBLY OF DIVINES AT WEST- 
MINSTER, APPROVED BY THE GENERAL 
ASSEMBLY OF THE KIRK OF SCOTLAND, 
1647, AND RATIFIED BY ACTS OF PARLIA- 
MENT, 1649 AND 1690. 

There is but one only living and true 
God, who is infinite in being and perfec- 
tion, a most pure spirit, invisible, without 
body, parts, or passions, immutable, im- 
mense, eternal, incomprehensible, almighty, 
most wise, most holy, most free, most ab- 
solute, working all things according to the 
counsel of his own immutable and most 
righteous will, for his own glory; most 
loving, gracious, merciful, long-suffering, 
abundant in goodness and truth, forgiving 
iniquity, transgression, and sin, the re- 
warder of them that diligently seek him, 
and withal most just and terrible in his 
judgments — hating all sin, and who will by 
no means clear the guilty. 

God hath all life, glory, goodness, bless- 
edness, in and of himself; and is alone in 
and unto himself all-sufficient, not stand- 
ing in need of any creatures which he hath 
made, not deriving any glory from them, 
but only manifesting his own glory in, by, 
unto, and upon them : he is the alone foun- 
tain of all being, of whom, through whom, 
and to whom, are all things ; and hath 
most sovereign dominion over them, to do 
by them, for them, or upon them, wt at- 



UNITY OF THE PROTESTANT CONFESSIONS. 



soever himself pleaseth. In his sight all 
things are open and manifest. His know- 
ledge is infinite, infallible, and independ- 
ent npon the creature, so as nothing is to 
him contingent or uncertain. He is most 
holy in all his counsels, in all his works, 
and in all his commands. To him is due, 
from angels and men, and every other crea- 
ture, whatsoever worship, service, or obe- 
dience he is pleased to require of them. — 
Chap, ii., 1, 2. 

The light of nature showeth that there 
is a God, who hath lordship and sovereignty 
over all ; is good and doeth good unto all ; 
and is therefore to be feared, loved, praised, 
called upon, trusted in, and served with 
ail the heart, and with all the soul, and 
with all the might. 

But the acceptable way of worshipping 
the true God is instituted by himself, and 
so limited by his own revealed will, that 
he may not be worshipped according to the 
imaginations and devices of men, or the 
suggestions of Satan, under any visible re- 
presentation, or any other way not pre- 
scribed in the Holy Scripture. — Ibid, chap, 
xxi., 1. 

THE CONFESSION OF THE ENGLISH AND 

welsh baptists, 1689, hath the same 
words. 

CONFESSION OF THE WELSH METHODISTS, 

1823. 

There is one God; and there is only one 
living and true God. Natural reason, apart 
from Revelation, declares this Being to have 
existence. The Gentiles (or heathen), for 
[ the greater part, own something to be a 
! God, or some things to be gods. The na- 
tural conscience of man, by condemning 
him for the commission of some acts, and 
by exculpating him for the performance of 
others, are proofs to the same point, and 
that he is responsible to this Being for his 
conduct. The creation as clearly attests 
this, as an effect does the existence of a 
: cause ; it being as impossible that it should 
be otherwise, as that an effect should arise 
out of itself. The being of man, likewise, 
forms a most substantial evidence of this 
fact ; for if it be seen that every man is 
the natural offspring of some other man, 
it must of necessity be concluded that the 
first man could not have been self-created, 
but must have had a, Creator. 

The order, the beauty, the propriety, 
and the harmony of the creation, as well 
as the support which one part of it affords 
the other, are further proofs that an all- 
wise God brought it into being ; and that 
it is He who preserves and governs the 
things which exist. The creatures could 
not have ordered or intended themselves 



to the use for which they are employed : it 
is therefore evident that they are under the 
control of some mighty governor. And 
the awful judgments, and terrible alarms 
of conscience with which some of God's 
enemies have been visited in life and in 
death, after having denied his Being, are 
strong arguments to the same effect. — 
Art. 1. 

CONFESSION OF INDEPENDENT (OR CON- 
GREGATIONAL) DISSENTERS. 

They believe in one God, essentially wise, 
holy, just, and good; eternal, infinite, and 
immutable, in all natural and moral per- 
fections; the Creator, Supporter, and Go- 
vernor of all beings, and of all things. — ■ 
Declaration of Faith, #c. Published/or the 
Congregational Union. London. 1833. 

CONFESSION OF ENGLISH OR WESLEYAN 
METHODISTS. 

There is but one only living and true 
God, an infinite and eternal Spirit; whose 
knowledge, power, goodness, justice, and 
other attributes, are not limited by any 
imperfection or defect ; who is without be- 
ginning, and without end. 'He is holy and 
righteous, faithful and true, gracious and 
merciful. — Catechism. Sec. 1. 

CONFESSION OF THE CHURCH OF ENGLAND. 

There is but one living and true God, 
everlasting, without body, parts, or pas- 
sions ; of infinite power, wisdom, and good- 
ness, the maker and preserver of all things, 
both visible and invisible. — 39 Articles. 1. 



ARTICLE II.- OF THE FALL OF 

MAN. 

" Enter not into judgment with thy servants, 
Lord, for in thy sight shall no man living be 
justified." — Ps. cxliii., 2. — English Pkayer- 
book' Opening Sentences. 

CONFESSION OF SAXONY. — MELANCTHON. 

And seeing the controversies which are 
sprung up do chiefly pertain unto two ar- 
ticles of the Creed, namely, "I believe the 
remission of sins," and " I believe the Ca- 
tholic Church," we will show the fountains 
of these controversies, which being well 
weighed, men may easily understand that 
our expositions are the very voice of the 
Gospel, and that our adversaries have sowed 
corruptions in the church. And first of 
the article, "/ believe the remission of 
sins:"—- 

Here many and great corruptions are 
devised of our adversaries, " I believe." 
Nay, say they, I doubt. Also, then I will 
believe, when I shall have merit enough. 
Also, they do not say, I believe certainly 



UNITY OF THE PROTESTANT CONFESSIONS. 



that remission is given freely for the Son 
of God, not for any merits of ours, or any 
worthiness of ours. Also, they do not 
rightly show what sin is, and feign that man 
is able to satisfy the law of God, and that, 
by the fulfilling of the law, he becometh 
just before God in this life. . . . 

Now sin is that, whatsoever is contrary 
to the justice of God, (which is an order in 
the mind of God, which he did afterward 
manifest by his own voice in the law and 
in the Gospel), whether it be original dis- 
obedience or actual; for the which the 
person is guilty, and condemned with 
everlasting punishment, except he obtain 
remission in this life, for the Son the Medi- 
ator's sake. . . . 

Neither do we dislike that usual defini- 
tion, if it be well understood, original sin 
is a want of original justice, which ought to 
be in us ; because that original justice was 
not only an acceptation of mankind before 
God, but, in the very nature of man, a 
light in the mind, whereby he might assur- 
edly believe the Word of God ; and a con- 
version of the will unto God, and an 
obedience of the heart agreeing with the 
judgment of the law of God, which was 
grafted in the mind ; and, as we said be- 
fore, man was the temple of God. . . . 

And when Ave consider what original 
justice doth signify, then the privation op- 
posite thereto is less obscure. Therefore, 
original sin is, both for the fall of our first 
parents and for the corruption which fol- 
loweth that fall, even in our birth to be 
subject to the wrath of God, and to be 
worthy of eternal damnation, except we 
obtain remission of sins for the Mediator's 
sake. And this corruption is to want now 
the light or the presence of God, which 
should have sinned in us; and it is the 
estranging of our will from God, and the 
stubbornness of the heart resisting the law 
of the mind, as Paul speaketh, Eom. vii. 
23; and, that man is not the temple of 
God, but a miserable mass, without God, 
and without justice. These wants, and this 
corruption, we say to be sin ; not only a 
punishment of sin, and a thing indifferent ; 
as many of the sententiaries do say, that 
these evils are only as a punishment, and 
a thing indifferent, but not sin. And they 
do extenuate this original evil, and then 
they feign that men may satisfy the law of 
God, and by their own fulfilling of the law 
become just. The church must avoid am- 
biguities. Therefore we do expressly name 
these evils corruption; which is often 
named of the ancient writers, evil con- 
cupiscence. But we distinguish those de- 
sires which were created in our nature, 
from that confusion of order which hap- 
pened after our fall; as it is said, "The 






heart of man is wicked," Jer. vii. 9. — Part 
of Art. 1, 2. 

CONFESSION OF AUGSBURG. 

All that come into the world are, through 
Adam's fall, subject to God's wrath and 
eternal death . . . and this corruption of 
man's nature comprehendeth both the de- 
fect of original justice, integrity, or obe- 
dience, and also . . . horrible blindness 
and disobedience ; that is, to wit, to want 
that light and knowledge of God which 
should have been in our nature, being per- 
fect, and to want that uprightness, that is, 
that perpetual obedience, that true, pure, 
and chief love of God, and those other 
gifts of perfect nature. — Art. 2. 

CONFESSION OF WIETEMBERG. 

We believe and confess that, in the be- 
ginning, man was created of God, just. 
wise, endued with freewill, adorned with 
the Holy Spirit, and happy ; but that after- 
wards, for his disobedience, he was de- 
prived of the Holy Spirit, and made the 
bondman of Satan, and subject both to 
corporal and eternal damnation : and that 
evil did not stay in one only Adam, but was 
derived into all the posterity. — Chap. 4. 

CONFESSION OF FRANCE. 

We believe that man, being created pure- 
and upright, and conformable to the image 
of God, through his own fault fell from that 
grace which he had received; and thereby 
did so estrange himself from God, the foun- 
tain of all righteousnesss, and of all good 
things. . . . For although be can some- 
what discern between good and evil, yet 
we affirm, that whatsoever light he hath, 
it straightways becometh darkness, when 
the question is of seeking God: so that by 
his understanding and reason he can never 
come to God. — Art. 9. 

Moreover we say, that this frowardness 
of nature doth always bring some fruits of 
malice and rebellion, in such sort, then 
even they which are most holy, although 
they resist it, yet they are defiled with 
many infirmities and offences, so long as 
they live in this world. — Art. 11. 

Yet we deny that God is the author of 
evil, or that any blame of things done 
amiss can be laid upon him, seeing His 
will is the sovereign and most certain rule 
of all righteousness.— Art. 8. 

CONFESSION OF EELGIA. 

We believe that God created man good, 
just, and holy. . . . But he knew not, 
neither did he well understand, his excel- 
lent state, bnt wittingly and willingly did 
make himself subject to sin, and so, con- 
sequently, unto eternal death and male- 



UNITY OF THE PROTESTANT CONFESSIONS. 



diction. - . . He lost those excellent 
gifts wherewith the Lord had adorned him, 
so that there were but a few little sparks 
and small tracks of those graces left in 
him. Acts xiv. 16, 17, the which, not- 
withstanding, are sufficient to leave men 
without excuse: because that, what light 
soever we have, is turned into palpable 
darkness, even as the Scripture itself teach- 
eth. , . . For who is so bold as to brag 
that he is able to perform whatsoever he 
listeth, when, as Christ himself saith : " No 
man can come unto me, except my Father, 
which hath sent me, do draw him?" (John 
vi. 44.) Who dare boast of his will, which 
heareth that " all affections of the flesh 
are enemies against God?" (Rom. viii. 7.) 
Who will vaunt of his understanding, which 
knoweth that "The natural man cannot 
perceive the things of the Spirit of God?" 
( I Cor. ii. 14.) To conclude, who is he that 
dare bring forth any one cogitation of his 
own, which understandeth this, that we 
are " not of ourselves to think any thing," 
but that " if we are sufficient, it is alto- 
gether of God?" (2 Cor. hi. 5.)— Art. 14. 

FORMER CONFESSION OF HELVETIA. 

Man being the most perfect image of 
God in earth, and having the chiefdom of 
all visible creatures; consisting of soul and 
body, whereof this is mortal, that immortal; 
after he was made holy of the Lord, he, by 
his own fault, falling into sin, drew whole 
mankind with him into the same fall, and 
made them subject to the same calamity. 

And this infection, which men term ori- 
ginal, hath so invaded the whole stock, 
that the child of wrath and the enemy of 
God can by none other than by the Divine 
help of Christ be cured. For if there be 
any portion of good fruit remaining here, 
it being weakened daily by our sins de- 
clineth to the worse. For the force of evil 
doth get the upper hand ; neither doth it 
suffer reason to bear the sway, nor the 
most divine iaculty of the mind to have 
the pre-eminence. —Art. 8, 9. 

latter confession of Helvetia, 
Man was from the beginning created of 
God, after the image of God, in righteous- 
ness and true holiness, good and upright; 
but, by the instigation of the serpent and 
his own fault, falling from goodness and 
uprightness, he became subject to sin, 
death, and divers calamities; and such an 
one as he became by his fall, such are all 
his offspring, even subject to sin, death, 
and sundry calamities. — Chap. 8. 

CONFESSION OF BASLE. 

We confess, that in the beginning man 
was made of God, in righteousness and 



true holiness, after the true image of God; 
but he fell into sin of his own accord ; by 
the which fall, whole mankind is made cor- 
rupt, and subject unto damnation. Hence 
it is that our nature is defiled, and become 
so prone unto sin, that except it be re- 
newed by the Holy Spirit, man of himself 
can neither do nor will any good. — Art. 2. 

CONFESSION OF BOHEMIA, OR THE 
WALDENSES. 

Touching the knowledge of himself, man. 
is taught, and that after two sorts. First, 
that the Lord in the beginning made man 
after his own image and likeness, and 
adorned him with the gifts of his grace or 
bounty; that he ingraffed in him right- 
eousness and his Spirit, a soul and body, 
together with all the faculties and powers 
thereof, and so made him holy, just, wise, 
immortal, and a most pleasant temple for 
his heavenly Spirit, in the mind, will, 
memory, and judgment; and bestowed oa 
him the clear light of understanding, in- 
tegrity, and a very ordinate or lawful love 
towards God and all his creatures; also, a 
full and absolute obedience, or ability to 
obey God ; the true fear of God, and a sin- 
cere heart, and nature that man might be 
his own possession, and his proper and 
peculiar workmanship, created unto the 
praise of his glorious grace. . . . 

The second part of the knowledge of a 
man's self standeth in this: That a man 
acknowledge aright the state of this fall, 
sin, and mortality. For that free liberty 
of choice, which God permitted to the will 
of man, he abused, and kept not the law 
of his justice, but swerved therefrom, inso- 
much as he obeyed the devil and those 
lying speeches of his, and gave credit unto 
them, and performed to the devil such faith, 
and obedience as was due to God alone ; 
whereby he stripped and bereaved him- 
self and his posterity of the state of per- 
fection and goodness of nature ; and the 
grace of God, and those good gifts of jus- 
tice, and the image of God, which in his 
creation were ingraffed in him, he partly 
lost them, and partly corrupted and defiled 
them, as if with horrible poison one should 
corrupt wine; and by this means he cast 
headlong both himself and all his offspring 
into sin, death, and all kinds of miseries 
in this life, and into punishments eternal 
after this life. . . . 

Herewithal, this also is taught. . 

that we must acknowledge our weakness, 
and that great misery which is engendered 
in us, as also those difficulties from which 
no man can ever deliver or rid himself by 
any means, or justify himself (that is, pro- 
cure or get righteousness to himself) by 
kind of works, deeds, or exercises. setjua 



ONITY OF THE PROTESTANT CONFESSIONS. 



they never so glorious. . . . Neither can 
he which is man only, and hath nothing 
above the reach of this our nature, help 
another in this point. For since that 
original sin, proceeding by inheritance, 
possesseth the whole nature, and doth 
furiously rage therein; and seeing that all 
men are sinners, and do want the grace 
and justice of God; therefore saith God, 
by the mouth of the prophet Isaiah, "Put 
me in remembrance, let us be judged to- 
gether ; count thou if thou have anything, 
that thou mayest be justified; thy first 
father hath sinned, and thy interpreters " 
(that is, they which teach thee justice) 
" have transgressed against me." . . . 

This, also, we must know, that the Lord 
God, for sin, doth permit and bring all 
kinds of afflictions, miseries, and vexations 
of mind, in this life, upon all men; such as 
are heat, cold, hunger, thirst, care, and 
anguish; sore labours, calamity, adversity, 
doleful times; sword, fire, diseases, griefs; 
and, at the last, also that intolerable and 
bitter death, whereby nature is overthrown: 
as it is written, " Thoushalt die the death." 
(Gen. ii. 17.) . . 

And these punishments are laid upon us, 
and are patiently to be borne, that we may 
acknowledge the greatness of our sin, and 
how grievous a thing it is; and there- 
withal, our own weakness, needs, and 
misery. . . . and moreover, that they 
which be plunged in these miseries, and 
oppressed with these burdens, may be 
stirred up to repentance, and to seek for 
favour and help from God, which is a 
Father full of mercy and compassion. — 
Chap. 4. 

CONFESSION OF IRELAND. — 1615. 

In the beginning of time, when no crea- 
ture had any being, God, by his word 
alone, in the space of six days, created all 
things, and afterwards by his providence 
doth continue, propagate, and order them 
according to his own will. 

The principal creatures are angels and 
men. Of angels, some continued in that 
holy state wherein they were created, and 
are, by God's grace, for ever established 
therein ; others fell from the same, and are 
reserved in chains of darkness unto the 
judgment of the great day. 

Man being at the beginning created ac- 
cording to the image of God, (which con- 
sisteth especially in the wisdom of his 
mind, and the true holiness of his free-will), 
had the covenant of the law engrafted in 
his heart ; whereby God did promise unto 
him everlasting life, upon condition that 
he perfoimed entire and perfect obedience 
unto his commandments, according to that 
measure of strength wherewith he was en- 



dued in his creation, and threatened 
death unto him if he did not perform the 
same. 

By one man sin entered into the world, 
and death by sin ; and so death went over 
all men, forasmuch as all have sinned. 

The condition of man after the fall of 
Adam is such, that he cannot turn, and 
prepare himself, by his own natural strength 
and good works, to faith and calling upon 
God. Wherefore we have no power to do 
good works, pleasing and acceptable unto 
God. Without the grace of God prevent- 
ing us, that we may have a good will, and 
working with us when we have that good 
will. 

All sins are not equal, but some far more 
heinous than others ; yet the very least is 
of its own nature mortal, and, without 
God's mercy, maketh the offender liable 
unto everlasting damnation. 

God is not the author of sin ; howbeit 
he doth not only permit, but also by his 
providence govern and order the same, 
guiding it in such sort by his infinite wis- 
dom, as it turneth to the manifestation of 
his own glory, and to the good of his elect. 
—Arts. 5, 6. 

FIP.ST CONFESSION OF SCOTLAND. — 1560. 

By which transgression, commonly called 
original sin, was the image of God utterly 
defaced in man ; and he, and his posterity 
of nature, became enemies to God, slaves 
to Satan, and servants to sin. Insomuch 
that death everlasting hath had. and shall 
have, power and dominion over all, that 
have not been, are not, or shall not be, re- 
generate from above : which regeneration is 
wrought by the power of the Holy Ghost. 
—Art. 3. 

CONFESSION OF WESTMINSTER ASSEMBLY". 

Our first parents being seduced by the 
subtlety and temptation of Satan, sinned 
in eating the forbidden fruit. This, their 
sin, God was pleased, according to his wise 
and holy counsel, to pennit, having pur- 
posed to order it to his own glory. 

By this sin they fell from their original 
righteousness and communion with God, 
and so became dead in sin, and wholly de- 
filed in all the faculties and parts of soul 
and body. 

They being the root of all mankind, the 
guilt of this sin was imputed, and the same 
death in sin and corrupted nature conveyed 
to all their posterity, descending from them 
by ordinary generation. 

From this original corruption, whereby 
we are utterly indisposed, disabled, and 
made opposite to all good, and wholly in- 
clined to all evil, do proceed all actual 
transgressions. — Chap. 6. 



UNITY OF THE PROTESTANT CONFESSIONS. 



THE CONFESSION OF THE ENGLISH AND 

welsh baptists, 1689, hath the same 
import, in nearly the same words. 

CONFESSION OF THE WELSH METHODISTS — 
1823. 

Though man, when God made the cove- 
nant of works (obedience) with him, had 
power to obey and perform the conditions 
of that covenant, yet he disobeyed and 
broke the covenant . . . forfeited his right 
to the life which was promised to him, and 
became the subject of that death with 
which he was threatened. . . . (This) ori- 
ginal sin, and every subsequent actual sin 
in soul and body, is a transgression of the 
holy law of God ; it brings the sinner under 
the curse and indignation of God, and 
makes him the subject of spiritual, tempo- 
ral, and eternal misery. — Art. 10. 

CONFESSION OF WESLEYAN METHODISTS. 

The extent of the fall, the astonishing 
spread of original corruption is such, that, 
by nature, among the thousands and mil- 
lions of the human race, there is none 
righteous, no not one. The consequence 
of original sin was, that man incurred 
death of every kind, not only temporal, 
but also spiritual and eternal. By losing 
his original righteousness, he became, not 
only mortal, as to his body, but also spiri- 
tually dead, dead to God, "dead in sin : void 
of that principle which St. Paul terms 
" the life of God." 

It remains, then, that the only true and 
rational way of accounting for the general 
wickedness of mankind, in all ages and 
nations, is pointed out in these words : 
In Adam all die. In and through their 
first parent, all his posterity died in a spirit- 
ual sense; and they remain wholly " dead 
in trespasses and sins," till the second 
Adam makes them alive. By this "one 
man sin entered into the world and passed 
upon all men." And through the infec- 
tion which they derive from him, all pen 
are, and ever' were by nature, entirely 
" alienated from the life of God, without 
hope, without God in the world." — Wes- 
ley's Works. Vol. IX., p. 218. Vol. XIV., 
pp. 76, 261. And Warren's Chronicles of 
Methodism. 

CONFESSION OF INDEPENDENT DISSENTERS, 
1833. 

They believe that man was created after 
the divine image, sinless, and, in his kind, 
perfect. They believe that the first man 
disobeyed the Divine command, fell from 
his state of innocence and purity, and in- 
volved all his posterity in the consequences 
of that fall. 

They believe that, therefore, all man- 



kind are born in sin, and that a fatal incli- 
nation to moral evil, utterly incurable by 
human means, is inherent in every des- 
cendant of Adam. — Congregational Declar- 
ation. Sec. 4, 5, 6. 

CONFESSION OF THE CHURCH OF ENGLAND. 

We say also, that every person is born 
in sin, and leadeth his life in sin ; that 
nobody is able truly to say his heart is 
clean ; that the most righteous person is 
but an unprofitable servant; that the law 
of God is perfect, and requireth of us per- 
fect and full obedience ; that we are able 
by no means to fulfil that law in this 
worldly life ; that there is no mortal crea- 
ture which can be justified by his own 
deserts in God's sight. — Doctrine of the 
Church of England, Art. 18. Jewel's Apol- 
ogy- 

We have offended against thy holy laws ; 
we have left undone those things which we 
ought to have done; and we have done 
those things which we ought not to have 
done; and there is no health in us. — The 
General Confession. 

The condition of man after the fall of 
Adam is such, that he cannot turn and pre- 
pare himself, by his own natural strength, 
and good works, to faith, and calling upon 
God. Wherefore we have no power to do 
good works pleasant and acceptable to 
God, without the grace of God, by Christ, 
preventing us, that we may have a good 
will, and working with us, when we have 
that good will.— 39 Art. 10. 



ART. III. —OF THE SUFFICIENCY 
OF THE HOLY SCRIPTURES FOR 
SALVATION. 

"All Scripture is given by inspiration of God, 
and is profitable for doctrine," &c. — 2 Tim. 
iii. 16. 

CATENA PATRUM. 

These things are laid before our eyes 
openly, and without ambiguity, in the 
various parts of the Scriptures. All the 
Scriptures, the prophets, the Gospel, can 
be heard equally by all, openly and with- 
out ambiguity. Those who close their 
eyes to so clear a revelation, seem very 
stupid, and are not willing to see the light 
of instruction. — St. Irjeneus. a.d. 177. 
Contra Itceres. Bk. ii., chap, 16. 

Let those whose eyes are dimmed by a 
bad education, and by evil doctrines, has- 
ten to approach the light, the truth, the 
Sacred Scriptures, which will reveal to 
them things that cannot be written. The 
Sacred Scriptures light the spark of the 
soul; they open its eye that it may see; 
and like the husbandman who grafts a 



8 



UNITY OF THE PROTESTANT CONFESSIONS. 



tree, they communicate something new to 
the soul. — St. Clement, of Alexandria. 
a.d. 190. Stromatum, Lib. 1., p. 274. 

My son! first of all read the Holy Scrip- 
tures attentively ; but I say attentively, for 
it is with much attention that those Divine 
writings ought to be read, lest they should 
be too hastily spoken or judged of. If thou 
dost persevere in the study of the Holy 
Book with seriousness and faith, knock, 
and that which is now closed to thee will 
be opened by that porter of whom Jesus 
speaketh in the gospel. (St. John x. 3.) 
Still it is not enough to seek and to knock : 
the most necessary thing for understand- 
ing Divine things is prayer. The Lord ex- 
horts us to pray when he says, not only 
"Seek, and ye shall find; knock, and it 
shall be opened unto you," but also, "Ask, 
and it shall be given you." — Origen. 
a.d. 220. Letter to Gregory Thaumatur- 
gus. Philocali, chap. 13. 

Beloved brethren, the teachings of the 
Gospel are God's instructions, the founda- 
tion upon which our faith must be built ; 
the helm which guides us in our voyage ; 
the fort which defends our salvation. In 
instructing the obedient souls of believers 
on earth, these teachings will lead them 
to mansions which are in heaven. — St. 
Cyprian, a.d. 258. Opera, de Oratione 
dominica, in initio, p. 217- 

If you wish to say anything besides what 
is written, why do you dispute with us ? 
We are determined to say and to know 
nothing, save what is in the Scriptures. — 
St. Athanasius. a.d. 325. De Incarna- 
tione Christi. 

The Sacred Scriptures, inspired by God, 
are sufficient for the discovery of truth. — 
Ibid. — Oratio contra Gentes. 

It is just and necessary that every one 
should learn from the Scriptures, inspired 
by God, that which is useful in making 
them grow in piety ; and that they should 
not become accustomed to human tradi- 
tions. — St. Basil, a.d. 370. Peguloz bre- 
viores, Responsio, 95. 

To attempt to take anything away from 
the Scriptures, or to add anything to them, 
is to fall from the faith, and is a most pre- 
sumptuous crime. — Ibid. — Sermo de fide, 
224, p. 244. 

The Apostles have written, and our Lord 
himself has spoken, in the gospels, not that 
a few merely, but that all should under- 
stand. Plato wrote, but he wrote for a 
small number, and not for the nations : 
scarcely three men understood him. But 
these — that is, the princes of the Church, 
and of Christ— have written, not for a few, 
but for all men. — St. Jerome, a.d. 390. 
Comment. S. ffieron, in Ps. 87. 

Who does not know that the canonical 



Scriptures of the Old and New Testaments 
are contained within certain limits, and that 
they are to be preferred Lo all posterior 
letters of bishops ; so that it is impossible 
to doubt or question the uprightness and 
truth of that which is written '? These are 
certainly the books of the Lord, the au- 
thority of which we all acknowledge, be- 
lieve, and obey. There let us seek the 
Church, there let us discuss our cause. 
Let us reject all arguments derived from 
any other source than the canonical books. 
I do not want the Holy Church to be de- 
fended by human documents, but by God's 
oracles. — St. Augustine, a.d. 396. Be 
Unitate Ecclesiai, p. 341. 

Let no one utter before me such cold 
and reprehensible words as these : " I am 
a man of the world; I have a wife and 
children : it is not my business to read the 
Holy Scriptures ; that is for those who have 
renounced the world, and lead a solitary 
life with God?"' What sayestthou, man? 
Is it not thy business to read the Holy 
Scriptures, because thou are disturbed by 
various cares ? On the contrary, it is much 
more thy business than that of those of 
whom thou speakest. Far from the battle 
field, they do not receive many wounds ; 
but thou, who art always on the battle 
field, are continually wounded, and there- 
fore needest many more remedies to heal 
thee. Let us not neglect, therefore, to pro- 
cure Bibles, lest we be mortally wounded. 
Let us not heap up gold, but let us collect 
Bibles. The very sight of the Bible fills 
us with horror for sin. What will it be 
when the assiduous study of it shall have 
made our soul one of those living stones 
of which the sanctuary of the Deity is built. 
St. Chrysostom. a.d. 400. In Lazarum 
Cone. 3. 

The grace of the Holy Spirit caused these 
books to be written by publicans, by sin- 
ners, by tent-makers, by shepherds, by 
herdsmen, by unlettered persons, that no 
one might resort to this pretext; that thd 
contents of the Scriptures might be under- 
stood by all ; that the mechanic, the ser- 
vant, the poor widow, the most ignorant 
of men, might be profited by them. As the 
teachers of all ages, these holy writers, 
who have been enlightened by the grace 
of the Holy Spirit, have explained every- 
thing in a' clear and distinct manner, so 
that each may understand them, without 
resorting to any other person. "And I, 
brethren," says St. Paul, " came not with 
excellency of speech, or of wisdom," Take 
the Bible in thy hand; read it; remember 
carefully what thou hast understood ; read 
over frequently that which seems obscure; 
if, after repeated study, thou dost not yet 
understand, ask a more enlightened brot'- a r 



UNITY OF THE PROTESTANT CONFESSIONS. 



9 



or teacher; and should no man teach thee 
what thou seekest, God will explain to thee 
in some way or other. — Ibid. 

Since your majesty requires of me a sim- 
ple and direct arswer, I will give one, and 
it is this : I cannot submit my faith either 
to popes or councils, since it is clear as 
noonday that they have often erred, and 
even opposed one another. If, then, I am 
not confuted by Scripture or by cogent 
reasons, I neither can nor will retract any- 
thing; for it cannot be right for a Chris- 
tian to do anything against his conscience. 
Here I stand; I cannot do otherwise; God 
help me. Amen. — Luther at Worms. 

THE PROTEST OF SPIRES. 

We are resolved, with the grace of God, 
to maintain the pure and exclusive preach- 
ing of his Holy Word, such as it is contained 
in the biblical books of the Old and New 
Testament, without adding anything there- 
to that may be contrary to it. This Word 
is the only truth ; it is the sure rule of all 
doctrine and of all life, and can never fail 
or deceive us. He who builds on this foun- 
dation shall stand against all the powers 
of hell, whilst all the human vanities that 
are set. up against it shall fall before the 
face of God. 

CONFESSION OF FRANCE. 

This one God hath revealed himself to 
be such an one unto men : first, in the 
creation, preservation, and governing of 
his works; secondly, far more plainly in 
his Word ; which Word, in the beginning, 
he revealed to the fathers by certain visions 
and oracles, and then caused it to be written 
in these books which we call Holy Scrip- 
ture. — Art. 2. 

And hereupon it folio weth, that it is not 
lawful to oppose either antiquity, custom, 
multitude, man's wisdom and judgment, or 
edicts, or decrees, or councils, or visions, 
or miracles, unto this Holy Scripture ; but 
rather that all things ought to be examined 
and tried by the rule and square thereof. 
—Art. 5. 

CONFESSION OF WIRTEMBURG. 

The Holy Scriptures we call those canon- 
ical books of the Old and New Testament, 
of whose authority there was never doubt 
made in the Church. This Scripture we 
believe and confess to be the oracle of the 
Holy Ghost, so confirmed by heavenly tes- 
timonies, that "If an angel from heaven 
preach any other thing, let him be ac- 
cursed. — Gal. i. 8. 

Wherefore we detest all doctrine, wor- 
ship, and religion, contrary to this Scrip- 
ture. But whereas some men think, that 
all doctriue necessary to be known of us 



to true and everlasting salvation is not 
contained in this Scripture, and that the 
right of expounding the Scripture lieth so 
in the power of chief bishops, that what 
they, according to their own will, give out, 
is to be embraced for the meaning nf the 
Holy Ghost; it is more easily said than 
proved. — Chap. 30. 

CONFESSION OF BOHEMIA. 

The ministers of our churches teach with 
one consent, concerning the Holy Scripture 
of the Old and New Testament (which is 
commonly called the Bible, and is lawfully 
received and allowed of the Fathers which 
are of the best and soundest judgment), 
that it is true, certain, and worthy to be 
believed; whereunto no other human writ- 
ings whatsoever, or of what sort soever 
they be, may be compared, but that, as 
man's writings, they must give place to 
the Holy Scripture. . . . 

Wherefore every one ought very high- 
ly to esteem the Divine writings of the 
holy prophets and apostles ; resolutely to 
believe them, and religiously to yield unto 
them in all things ; diligently to read them, 
to gather wholesome doctrine out of them ; 
and according to them ought every man 
to frame and order himself, but especially 
they who, after an holy manner, are set 
over the church of God. . . . 

Of which thing St. Augustine speaketh 
in this manner : " Be not thou a servant 
to my writings, as it were to the canonical 
Scriptures. But in the canonical Scrip- 
tures, such things as thou didst not believe, 
when thou hast there found them, imme- 
diately believe : but in my writings, that 
which thou knowest not for a certain truth, 
unless thou perceive it to be certain, hold 
it not resolutely." Proazm. In librum 3, 
de Sancta Trinitate. And elsewhere he 
saith : " Give not as great credit to mine 
or Ambrose his words, as to the canonical 
Scriptures." This is the right rule to dis- 
cern writings by ; which so greatly liked 
the Papists, that they have cited it in theii 
Decretal. — Distinct. 9. Cap. Noli meis verbis, 
&c. Chap. 1. 

FORMER CONFESSION OF HELVETIA. 

The canonical Scripture being the Word 
of God, and delivered by the Holy Ghost, 
and published to the world by the pro- 
phets and Apostles, being of all others the 
most perfect and ancient philosophy, doth 
alone perfectly contain all piety and good 
ordering of life. — Art. 1. 

LATTER CONFESSION OF HELVETIA. 

We believe and confess the canonical 
Scriptures of the holy prophets and apostles 
of both Testaments, to be the \exy true 



10 



UNITY OF THE PROTESTANT CONFESSIONS. 



Word of God, and to have sufficient autho- 
rity of themselves, not of men. For God 
himself spake to the fathers, prophets, 
Apostles, and speaketh yet unto us by the 
Holy Scriptures. And in this Holy Scrip- 
ture, the universal Church of Christ hath 
in all things fully expounded whatsoever 
belong both to a saving faith, and also to 
the framing of a life acceptable to God : 
in which respect it is expressly commanded 
of God, that nothing be either put to, or 
taken from, the same. We judge, there- 
fore, that from these Scriptures is to be 
taken true wisdom and godliness, the re- 
formation and government of churches; as 
also, instruction in all duties of piety ; and, 
to be short, the confirmation of opinions, 
and the confutation of errors, with all 
exhortations. — Chap. 1. 

CONFESSION OF BELGIA. 

We confess that this Word of God was 
not brought or delivered by any will of 
man ; but that holy men of God, inspired 
by God's Holy Spirit, spake it, as St. Peter 
witnesseth. But afterward God himself, 
for that exceeding tender cai'efulness which 
he hath of his, and of their salvation, gave 
in commission to his servants, the Apostles 
and prophets, that they should put those 
oracles in writing ; and He himself also 
wrote the two Tables of the Law, with his 
own finger ; which is the cause why we 
call such writing sacred and divine Scrip- 
ture. — Art. 3. 

We believe also that this holy Scripture 
doth most perfectly contain all the will of 
God, and that in it all things are abun- 
dantly taught, whatsoever is necessary to 
be believed of man, to attain salvation 
. . . and therefore no other writings of 
men, though never so holy — no custom, 
no multitude, no antiquity, nor prescription 
of times, nor personal succession, nor any 
councils; and to conclude, no decrees or 
ordinances of men, are to be matched or 
compared with these divine Scriptures, 
and this bare truth of God. — Art. 7. 

CONFESSION OF IRELAND. — 1615. 

The ground of our religion, and the rule 
of faith and all saving truth, is the Word 
of God, contained in the Holy Scripture. 

By the name of Holy Scripture we 
understand all the canonical books of the 
Old and New Testament, &c. . . . 

All which we acknowledge to be given 
by inspiration of God, and in that regard 
to be of most certain credit and highest 
authority. . . . 

The Scriptures ought to be translated 
out of the original tongues, into all lan- 
guages, for the common use of all men : 
neither is any person to be discouraged 



from reading the. Bible in such a language 
as he doth understand, but seriously ex- 
horted to read the same, with great hu- 
mility and reverence, as a special means to 
bring him to the true knowledge of God, 
and of his own duty. 

Although there be some hard things in 
the Scripture (especially such as have 
proper relation to the times in which they 
were first uttered, and prophecies of things 
which were afterwards to be fulfilled), yet 
all things necessary to be known unto ever- 
lasting salvation, are clearly delivered 
therein; and nothing of that kind is 
spoken under dark mysteries in one place, 
which is not in other places spoken of more 
familiarly and plainly, to the capacity 
both of learned and unlearned. 

The Holy Scriptures contain all things 
necessary to salvation, and are able to 
instruct sufficiently in all points of faith 
that we are bound to believe, and all good 
duties that we are bound to practise. 

We must receive God's promises in such 
wise as they be generally set forth unto us 
in Holy Scripture, and in our doings, that 
the will of God is to be followed, which we 
have expressly declared unto us in the 
Word of God. 

In the Old Testament the command- 
ments of the law were more largely, and 
the promises of Christ more sparingly and 
darkly propounded — shadowed with a mul- 
titude of types and figures, and so much the 
more generally and obscurely delivered, 
as the manifesting of them was further off. 

The Old Testament is not contrary to 
the New. For, both in the Old and New 
Testament, everlasting life is offered to 
mankind by Christ, who is the only media- 
tor between God and man, being God and 
man. Wherefore, they are not to be 
heard which feign that the old fathers did 
look only for transitory promises. For 
they looked for all benefits of God the 
Father, through the merits of his Son, 
Jesus Christ, as we now do : only they 
believed in- Christ which should come — we, 
in Christ already come. 

The New Testament is full of grace and 
truth, bringing jo3 7 ful tidings unto man- 
kind, that whatsoever was formerly pro- 
mised of Christ is now accomplished : and 
so, instead of the ancient types and cere- 
monies, exhibited the things _ themselves, 
with a large and clear declaration of all the 
benefits of the Gospel. Neither is the 
ministry thereof restrained any longer to 
one nation, but is indifferently propounded 
unto all people, whether they be Jews or 
Gentiles. So that there is now no nation 
which can truly complain that they be 
shut forth from the communion of saints, 
and the liberties of the people of God. 



UNITY OF THE rKOTESTANT CONFESSIONS. 



11 



Although the law given from God by 
*?oses, as touching cei'emonies and rites, 
be abolished, and the civil precepts thereof 
be not of necessity to be received ir. any 
.commonwealth, yet notwithstanding, no 
Christian man whatsoever, is freed from 
the obedience of the commandments which 
are called moral. — Arts. 1, 3, and 15. 

FIRST CONFESSION OF SCOTLAND. — 1560. 

As we believe and confess the Scriptures 
of God sufficient to instruct and make the 
man of God perfect (2 Tim iii. 16, 17), so 
do we affirm and avow the authority of the 
same to be of God, and neither to depend 
on men or angels. We affirm, therefore, 
that such as allege the Scripture to have 
no other authority but that which it hath 
received from the church, are blasphemers 
against God, and injurious to the true 
church ; which always heareth andobeyeth 
the voice of her own spouse and pastor 
(John x. 27), but taketh not upon her to 
be mistress over the same. — Art. 19. 

CONFESSION OF WESTMINSTER. 

Although the light of nature, and the 
works of creation and providence, do so 
far manifest the goodness, wisdom, and 
power of God, as to leave men inexcusable 
— yet they are not sufficient to give that 
knowledge of God, and of his will, which 
is necessary unto salvntion : therefore it 
pleased the Lord, at sundry times, and in 
divers manners, to reveal himself, and to 
declare that his will unto his church ; and 
afterwards, for the better preserving and 
propagating of the truth, and for the more 
sure establishment and comfort of the 
church, against the corruption of the flesh, 
and the malice of Satan and of the world, 
to commit the same wholly into writing, 
which maketh the Holy Scripture to be 
most necessary — those former ways of 
God's revealing his will unto his people, 
being now ceased. 

Under the name of Holy Scripture, or the 
Word of God written, are now contained 
all the books of the Old and New Testa- 
ments, which are these : Genesis, &c. &c. 
&c. All which are given by inspiration 
of God, to be the rule of faith and life. 

The books commonly called Apoc- 
rypha, not being of Divine inspiration, are 
no part of the canon of the Scripture, and, 
therefore, are of no authority in the church 
of God, nor to be any otherwise approved 
or made use of, than any other human 
writings. 

The authority of the Holy Scripture, for 
which it ought to be believed and obeyed, 
dependeth not upon the testimony of any 
man or church, but wholly upon God (who 
i* truth itself), the author thereof: and 



therefore it is to be received, because it is 
the Word of God. 

We may be moved and induced by the 
testimony of the church, to an high and 
reverend esteem of the Holy Scripture, and 
the heavenliness of the matter, the efficacy 
of the doctrine, the majesty of the style, 
the consent of all the parts, the scope of 
the whole (which is to give all glory to 
God), the full discovery it makes of the 
only way of man's salvation, the many 
other incomparable excellencies, and the 
entire perfection thereof, are arguments 
whereby it doth abundantly evidence itself 
to be the Word of God, yet notwithstand- 
ing, our full persuasion and assurance of 
the infallible truth and Divine authority 
thereof is from the inward work of the 
Holy Spirit, bearing witness by and with 
the Word in our hearts. 

The whole counsel of God concerning 
all things necessary for his own glory, 
man's salvation, faith, and life, is either 
expressly set down in Scripture, or by 
good and necessary consequence, may 
be deduced from Scripture— unto which 
nothing at any time is to be added, whether 
by new revelations of the Spirit, or tradi- 
tions of men. Nevertheless, we acknow- 
ledge the inward illumination of the Spirit 
of God to be necessary for the saving 
understanding of such things as are re- 
vealed in the Word ; and that there are 
some cirenmstances concerning the wor- 
ship of God and government of the church, 
common to hirman actions and societies, 
which are to be ordered by the light of 
Nature and Christian prudence, according 
to the general rules of the Word, which 
are always to be observed. 

All things in Scripture are not alike 
plain in themselves, nor alike clear unto 
all ; yet those things which are necessary 
to be known, believed, and observed, for 
salvation, are so clearly propounded and 
opened in some place of Scripture or other, 
that not only the learned, but the un- 
learned, in a due use of the ordinary 
mean\ may attain unto a sufficient under- 
stand ig of them. 

Th Old Testament in Hebrew (which 
was t 1 " e native language of the people of 
God v f old), and the New Testament in 
Greek (which, at the time of the writing 
of it, was most generally known to the 
nations), being immediately inspired by 
God, and by his singular care and provi- 
dence kept pure in all ages, are therefore 
authentical, so as in all controversies of 
religion, the church is finally to appeal 
unto them. But because these original 
tongues are not known to all the people of 
God, who have right unto and interest in 
the Scriptures, and are commanded, in the 



12 



UNITY OF THE PROTESTANT CONFESSIONS. 



fear of God, to read and search them, 
therefore they are to be translated into the 
vulgar language of every nation unto 
which they come, that the Word of God, 
dwelling plentifully in all, they may 
worship him in an acceptable manner, and, 
through patience and comfort of the Scrip- 
tures, may have hope. 

The infallible rule of interpretation of 
Scripture, is the Scripture itself; and, 
therefore, when there is a question about 
the true and full sense of any Scripture 
(which is not manifold, but one), it must 
be searched and known by other places 
that speak more clearly. 

The Supreme Judge, by which all con- 
troversies of religion are to be determined, 
and all decrees of councils, opinions of 
ancient writers, doctrines of men and 
private spirits, are to be examined, and in 
whose sentence we are to rest, can be no 
other but the Holy Spirit speaking in the 
Scripture. — Chap. 1. 

God alone is lord of the conscience, and 
hath left it free from the doctrines and 
commandments of men, which are in any- 
thing contrary to his Word, or beside it, in 
matters of faith or worship. So that to 
believe such doctrines, or to obey such 
commandments, out of conscience, is to 
betray true liberty of conscience, and 
the requiring of an implicit faith, and an 
absolute and blind obedience, is to destroy 
liberty of conscience, and reason also. — 
Chap! 20 : 2. 

CONFESSION OF ENGLISH AND WELSH 
BAPTISTS. — 1689. 

The Holy Scripture is the only sufficient, 
certain, and infallible rule of all saving 
knowledge, faith and obedience, " although 
the light of nature," &c. (for remainder, 
vide Confession of Westminster). — Cbap. 
1 and Chap. 20 : 2. 

CONFESSION OF THE WELSH METHODISTS 

The Holy Scriptures, the written Word 
of God, or the book commonly called the 
Bible, is now contained in all the Books of 
the Old and New Testament, viz., Genesis, 
&c. &c. &c. 

The whole Scriptures, comprising the 
Old and New Testaments, are the Word of 
God ; and He it was that indicted them to 
the holy men who delivered them to us. 
They contain a sufficient, complete, and 
perfect revelation of the mind and Avill of 
their author, relating to everything which 
is necessary that we should know, in order 
to be saved, and furnishing us with the 
only infallible rule for the regulation of our 
faith and obedience. 

The greatness and importance of the 
truths which they unfold regarding God, 



and the perfections of his nature, arething9 
which no one could have revealed, except- 
ing him who is perfectly acquainted with 
himself— the piety aud self-denial of their 
penmen — the purity and holiness of their 
truths — the consonance of the whole, 
though written by different persons, at 
separate periods — their continued preser- 
vation in the world, though the strongest 
endeavours have been made to annihilate 
them ; and their chief aim being to exhibit 
the greatness and glory of God, are indu- 
bitable proofs of their Divine authenticity. 
The authority and effects which the Scrip- 
tures obtain on the hearts and lives of men, 
together with the superiority of those na- 
tions who possess the Scriptures in every 
age, over those who are destitute of them, 
with regard to morality, knowledge, arid 
the practice of every other virtue, are 
strong arguments to warrant the conclu- 
sion that an infinite God was their author. 
Besides, it would be unreasonable to 
suppose that angels or men were their 
authors ; it cannot be thought wicked 
men, in the primitive ages, composed the 
Scriptures, or it must be granted that the 
nature of wickedness has undergone a 
change since those da}-s ; and it is certain 
that the fallen angels never formed the 
weapons which are instrumental to the 
overthrow of their own government in the 
human heart ; and it would have been 
inconsistent with the purity of the elect 
angels, and with the holiness of pious men, 
to invent falsehoods in the name of the 
Lord of Hosts : therefore, it must un- 
avoidably be admitted that the Scriptures 
have originated with God and with God 
alone. — Art. 2. 

CONFESSION OF WESLEYAN METHODISTS. 

The law of God is his will respecting 
mankind in general, both as to what they 
are to do, and to leave undone : this law 
is to be found in the Holy Scriptures of the 
Old and New Testaments. . . . The Ten 
Commandments are called the moral law, 
as in substance containing all the moral 
duties required of all mankind in the Scrip- 
tures; and they are called the moral law 
also to distinguish them from the laws 
given by God to the children of Israel re- 
specting the ceremonies of religious wor- 
ship, and their political duties, which were 
chiefly binding upon the Israelites only. 
(But) Jesus Christ summed up the whole 
(moral) law of God in two great command- 
ments. Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, 
and with all thy mind. This is the first 
and great commandment." And the se- 
cond is like unto it, " Thou shalt love thy 
neighbour as thyself.'' On these two 



UNITY OF THE PROTESTANT CONFESSIONS 



13 



commandments hang all the law and the 
prophets, &c. &c .-Catechism 2: sec. 6.1-29. 

CONFESSION OF INDEPENDENT DISSENTERS. 

The Scriptures of the Old Testament, 
as received by the Jews, and the books of 
the New Testament, as received by the 
primitive Christians from the evangelists 
and apostles, Congregational Churches be- 
lieve to be divinely inspired, and of su- 
preme authority. These writings, in the 
languages in which they were originally 
composed, are to be consulted, by the aids 
of sound criticism, as a final appeal in all 
controversies; but the common version 
they consider to be adequate to the ordi- 
nary purposes of Christian instruction and 
edification. 

They believe that the New Testament 
contains, either in the form of express sta- 
tute, or in the example and practice of 
Apostles and apostolic churches, all the ar- 
ticles of faith necessary to be believed, and 
all the principles of order and discipline 
requisite for constituting and governing- 
Christian societies; and that human tra- 
ditions, fathers, and councils, canons, and 
creeds, possess no authority over the faith 
and practice of Christians. — Declaration of 
Faith. 1833. 

CONFESSION OF THE CHURCH OF 
ENGLAND. 

We receive and embrace all the canoni- 
cal Scriptures, both of the Old and New 
Testament, giving thanks to our God, who 
hath raised, up unto us that light, which 
we might ever have before our eyes ; lest 
either by the subtilty of man, or by the 
snares of the devil, we should be carried 
away to errors and lies. Also we confess 
that these be the heavenly voices, whereby 
God hath opened unto man his will; and 
that only in them man's heart can have 
settled rest ; that in them be abundantly 
and fully comprehended all things, what- 
soever be needful for our help, as Origen, 
Augustine, Chrysostom, and Cyril, have 
taught ; that they be the very might and 
strength to attain salvation ; that they be 
the foundations of the prophets and Apos- 
tles, whereupon is built the church of God ; 
that they be the sure and infallible rule, 
whereby may be tried whether the Church 
do swerve or err, and whereunto all eccle- 
siastical doctrine ought to be called to ac- 
count; and that against these Scriptures 
neither law nor ordinance, nor any cus- 
tom, ought to be heard: no, though Paul 
himself, nor any angel from heaven, should 
come and teach the contrary. — Doctrine oj 
the Church of England. Published by au- 
thority of Queen Elizabeth. Art. 9. Jewel's 
dpoL 



Holy Scripture containeth all things ne- 
nessary to salvation; so that whatsoever 
is not read therein, nor may be proved 
thereby, is not to be required of any man, 
that it' should be believed as an article of 
the faith, or be thought requisite or neces- 
sary to salvation, &c. — 39 Art. 6 and 7. 

The Church hath power to decree rites 
or ceremonies, and authority, in controver- 
sies of faith ; and yet it is not lawful for 
the Church to ordain anything that is con- 
trary to God's Word written; neither may 
it so expound one place of Scripture, thac 
it be repugnant to another. Wherefore, 
although the Church be a witness and a 
keeper of Holy Writ, yet, as it ought not 
to decree anything against the same, so, 
besides the same, ought it not to enforce 
anything to be believed for necessity of 
salvation. — Art. 20. 



ARTICLE IV.— OF THE HOLY 
TRINITY. 

"Thou art righteous, Lord, which art, and 
wast, and shalt be. Even so, Lord God Almighty; 
true and righteous are thy judgments."— Rev. 
xvi. 5, 7. 

TE DEUM. 

The Holy Church throughout all the 
world doth acknowledge thee ; 

The Father, of an infinite Majesty; 
Thine honourable, true, and only Son; 
Also the Holy Ghost, the Comforter. 

ATHANASIAN CREED. 

We worship one God in Trinity, and 
Trinity in Unity. 

Such as the Father is, such is the Son, 
and such is the Holy Spirit. 

Uncreate, incomprehensible, and eter- 
nal! 

And in this Trinity none is afore or after 
other ; none is greater, or less than another; 

But the whole three Persons are co- 
eternal together, and co-equal. 

So that in all things, as is aforesaid, the 
Unity in Trinity, and the Trinity in Unity, 
is to be worshipped. 

NICENE CREED. 

I believe in one God, the Father Al- 
mighty, Maker of heaven and earth, and 
of all things visible and invisible ; and in 
one Lord Jesus Christ, the only Son of 
God ; God of God, Light of Light, very 
God of very God. And I believe in the 
Holy Ghost, the Lord and Giver of Life, 
who, with the Father and the Son, is wor- 
shipped and glorified, who spake by the 
Prophets. 

apostles' creed. 
1 believe in God the Father Almighty, 



14 



UNITY OF THE PROTESTANT CONFESSIONS. 



maker of heaven and earth, and in Jesus 
Christ his only Son our Lord. I believe 
in the Holy Ghost. 

CONFESSION OF SAXONY. MELANCTHON. 

We use these forms of invocation: "I 
call upon thee, Almighty God, eternal 
Father of our Lord Jesus Christ, maker of 
heaven and earth, together with thy Son 
our Lord Jesus Christ, and thy Holy Spirit, 
O wise, true, good, righteous, most free, 
chaste, and merciful God, have mercy upon 
me, and for Jesus Chi-ist's sake, thy Son, 
crucified for us, and raised up again, hear 
and sanctify me with thy Holy Spirit. I 
call upon thee, Jesus Christ, the Son of 
God, crucified for us, and raised up again, 
have mercy on me, pray for me unto the 
everlasting Father, and sanctify me with 
thy Holy Spirit.— Art. 22. 

CONFESSION OF AUGSBURG. 

The churches, with common consent 
among us, do teach, that the decree of 
the Nicene Council, concerning the unity 
of the Divine essence, and of the three 
persons, is true, and without doubt to be 
believed ; to wit, that there is one Divine 
essence, which is called and is God, eter- 
nal, without body, indivisible, of infinite 
power, wisdom, goodness, the Creator and 
Preserver of all things, visible and invisi- 
ble; and that there be three persons of 
the same essence and power, which also 
are co-eternal— the Father, the Son, and 
the Holy Ghost.— Art 1. 

CONFESSION OF SUEVEEAND. 

Since sermons began with us to be taken 
out of the Holy Scriptures of God, and 
those deadly contentions ceased, so many 
as were led'with any desire of true godli- 
ness, have obtained a far more certain 
knowledge of Christ's doctrine, and far 
more fervently expressed it in the conver- 
sation of their life. And even as they de- 
clined from those things which had per- 
versely crept into the doctrine of Christ, 
so they were more and more confirmed in 
those things which are altogether agree- 
able thereunto. Of which sort are the arti- 
ticles which the Christian church hath 
hitherto steadfastly believed touching the 
Holy Trinity: to wit, that God the Father, 
the Son, and the Holy Ghost, are one es- 
sence, and three persons, and admit no 
other division or difference than the dis- 
tinction of persons. — Art. 1. 

CONFESSION OF BEEGTA. 

According to this word and truth of God, 
we believe in one only God (who is one 
essence, truly distinguished into three per- 
sons from everlasting, by means of incom- 



municable properties), to wit, in the Fa- 
ther, in the Son, and in the Holy Spirit. 
For the Father is the cause, fountain, and 
beginning of all things visible and invisi- 
ble; the Son is the word, wisdom, and 
image of the Father; the Holy Spirit is 
the might, and power which proceedeth 
from the Father and the Son. — Art. 8. 

The offices, also, and effects of these 
three persons, which each of them show- 
eth towards us, are to be marked. For 
the Father, by reason of his power, is called 
our Creator: the Son, our Saviour and Re- 
deemer, because he hath redeemed us by 
his blood ; the Holy Spirit is called our 
Sanctifier, because he dwelleth in our 
hearts. And the true Church hath always, 
even from the apostles' age until these 
times, kept this holy doctrine and main- 
tained it. — Art. 9. 

CONFESSION OF WIHTEMBERG. 

In this one and eternal Godhead there 
are three properties or persons of them- 
selves subsisting, the Father, the Son, and 
the Holy S-pirit; as the prophetical and 
apostolical Scriptures teach. — Chap. 1. 

CONFESSION OF BOHEMIA, OR THE 
WAEDENSES. 

Out of this fountain of Holy Scripture, 
and Christian instruction, according to the 
true and sound understanding and mean- 
ing of the Holy Ghost, our men teach by 
faith to acknowledge, and with the mouth 
to confess, that the Holy Trinity, to wit, 
God the Father, the Son, and the Holy 
Ghost, are three distinct persons : but in 
essence, one only, true, alone, eternal, al- 
mighty, and incomprehensible God, of 
one equal indivisible Divine essence; "of 
whom, through whom, and in whom are 
all things" (Rom. xi. 36 ;) who loveth and 
rewardeth righteousness and virtue, but 
hateth and punisheth all iniquity and 
sin. 

This true and absolute faith, and diffi- 
cult knowledge of God. . . . hath ever- 
lasting and sure grounds on which it re- 
lieth, and most weighty reasons by which 
it is out of the Holy Scriptures convinced to 
be true. As by that manifestation wherein 
the whole Trinity showeth itself, when 
Christ was baptised in Jordan. — Chap. 3. 

CONFESSION OF FRANCE. 

The Holy Scripture teacheth us, that in 
that one and simple Divine essence, there 
be three persons subsisting, the Father, the 
Son, and the Holy Spirit. The Father, to 
wit, the first cause in order, and the be- 
ginning of all things ; the > on, his wisdom, 
and everlasting word ; the Holy Spirit, his 
virtue, power, and efficacy.— Art. 1. 



UNITY OF THE PROTESTANT CONFESSIONS. 



15 



FORMER CONFESSION OF HELVETIA. 

We thus think of God : that he is one in 
substance, three in persons, and almighty; 
who, as he hath by the Word, that is, his 
Son, made all things of nothing; so by his 
Spirit and providence, he doth justly, truly, 
and most wisely govern, preserve, and cher- 
ish all things. — Art. 6. 

LATTER CONFESSION OF HELVETIA. 

We believe and teach, that the same in- 
finite, one, and indivisible God, is in per- 
sons inseparably and without confusion 
distinguished into the Father, the Son. and 
the Holy Spirit. . . . For the Scripture 
hath manifest distinction of persons. — 
Chap. 3. 

MORAVIAN CHURCH, OR UNITAS 
FRATRUM. 

In this one Divine being there are three 
persons, equal in power, and co-eternal, 
God the Father, God the Son, God the 
Holv Ghost: all three, one Divine being. 
—Art. 1. 

CONFESSION OF BASLE. 

We believe in God the Father, in God 
the Son, in God the Holy Ghost, the holy 
Divine Trinity: three persons, and one 
eternal, almighty God, in essence and sub- 
stance, and not three Gods. — Art. 1. 

CONFESSION OF IRELAND. 1615. 

In unity of this Godhead, there be three 
persons, of one and the same substance, 
power, and eternity ; the Father, the Son, 
and the Holy Ghost.— Art. 2. 

FIRST CONFESSION OF SCOTLAND. 

We confess and acknowledge one only 
God, to whom only we must cleave, whom 
only we must serve, whom only we must 
worship, and in whom only we must put 
our trust; who is eternal, infinite, unmea- 
snrable, incomprehensible, omnipotent, in- 
visible, one in substance, and yet distinct 
in thie3 persons, the Father, the Son, and 
the Holy Ghost.— Art. 1. 

CONFESSION OF WESTMINSTER. 

In the unity of the Godhead there be 
three persons, of one substance, power, 
and eternity; God the Father, God the 
Son, and God the Holy Spirit. — Chap. 
2. 

Religious worship is to be given to God 
the Father, Son, and Holy Ghost ; and to 
him alone; not to angels, saints, or any 
other creature; and since the fall, not 
without a mediator ; nor in the mediation 
of any other but of Christ alone. Prayer, 
with thanksgiving, being one special part 
of religion, is by God required of all men ; 



and that it may be accepted, it is to be 
made in the name of the Son by the help 
of the Spirit, according to his will, with 
understanding, reverence, humility, fer- 
vencv, faith, love, and perseverance. — 
Ibid." Chap. 21 : 2, 3. 

CONFESSION OF ENGLISH AND WELSH 
BAPTISTS. 1689. 

In this Divine and infinite Being there are 
three subsistences, the Father, the Word 
or Son, and Holy Spirit, of one substance, 
power, and eternity, each having the whole 
Divine essence, yet the essence undivided. 
. . . All infinite, without beginning, one 
God, who is not to be divided in nature 
and being, but distinguished by several 
peculiar, relative properties, and personal 
relations ; which doctrine of the Trinity is 
the foundation of all our communion with 
God, and comfortable dependence on him. 
—Chap. 2. 3. 

CONFESSION OF THE WELSH 
METHODISTS. 1823. 

Though there is but one true God, and 
it cannot be otherwise ; yet the Holy Scrip- 
tures testify, that there are in God three 
persons, the Father, the Son, and the Holy 
Ghost: and these three are co-eternal and 
co-equal ; neither being before or after the 
other; neither being greater or less than 
the other, but are they but one God. Each 
of the persons is a true God, and yet one 
person is not the other, yet are they but 
God. The Father, the Son, and the Holy 
Ghost, are neither names, offices, nor at- 
tributes — but Divine persons; the Father 
is an eternal person, the Son is an eternal 
person, the Holy Ghost is an eternal per- 
son — yet one eternal God. And though 
different offices and operations pertain to 
one person rather than to the other, in the 
scheme of salvation, yet have the same 
Divine attributes — eternity, omnisciency, 
omnipresency, omnipotency, &c., in each 
Divine person, as in the other; in like 
manner, also, the same holiness, goodness, 
and love, &c, in the three persons ; the 
objects of the love of the three persons are 
likewise the same ; and the purpose of the 
Trinity is the eternal purpose. Though 
we cannot comprehend the doctrine of the 
Trinity, yet we ought to believe it, because 
that thus God has testified of himself, who 
knows himself perfectly, and who is the 
God of truth. Therefore it is our duty 
firmly to believe the testimony which he 
has given of himself. — Art. 4. 

CONFESSION OF WESLEYAN METHODISTS. 

There are three persons in the Godhead 
— the Father, the Son, and the Holy Ghost 
— and these three are one God, the sama 



16 



UNITY OF THE PROTESTANT CONFESSIONS. 



in substance, equal in power and glory. — 
Catechism. 

CONFESSION OF INDEPENDENT DISSENTERS, 

They believe that God is revealed in the 
Scriptures as the Father, the Son, and the 
Holy Spirit, and that to each are attri- 
butable the same Pivine properties and 
perfections. The doctrine of the Divine 
existence, as above stated, the} 7 - cordially 
believe, without attempting fully to ex- 
plain. — Declaration, 1833. 

CONFESSION OF THE CHURCH OF ENGLAND. 

We believe that there is one certain na- 
ture and Divine power, which we call God ; 
and that the same is divided into three 
equal persons, into the Father, into the 
Son, and into the Holy Ghost; and that 
they be all of one power, of one majesty, 
of one eternity, of one godhead, and of one 
substance; and although these three per- 
sons be so divided, that neither the Father 
is the Son, nor the Son is the Holy Ghost, 
or the Father, yet, nevertheless, we believe 
that there is but one very God, and that 
the same one God hath created heaven and 
earth, and all things contained under hea- 
ven. — Doctrine of the Church of England. 
Published by authority of Queen Elizabeth. 
Art. 1. Jewel's Apology. 

In the unity of the Godhead there be 
three persons, of one substance, power, 
and eternity — the Father, the Son, and the 
Holy Ghost.— 39 Art. 1 



ARTICLE V.— OF THE WORD, OR 
SON OF GOD. 

"The day-spring from on high hath visited us." 
—Luke i. 78. 

ATHANASIAN CREED. 

Our Lord Jesus Christ, the Son of God, 
is God and man; 

Perfect God, and perfect man; of a rea- 
sonable soul and human flesh subsisting; 

Equal to the Father, as touching his 
Godhead: and inferior to the Father, as 
touching his manhood. 

Who, although he be God and man, yet 
is not two, but one Christ; 

One, not by conversion of the Godhead 
into flesh; but by taking of the manhood 
into God. 

One altogether, not by confusion of sub- 
stance; but by unity of person. 

For, as the reasonable soul and flesh is 
one man : so God and man is one Christ. 

NICENE CREED. 

I believe in one Lord Jesus Christ, the 
only Son of God ; God of God ; Light of 
Light, very God of very God: being of one 



substance with the Father : by whom all 
things were made: who for us men, and 
for our salvation, came down from heaven, 
and was incarnate by the Holy Ghost of 
the Virgin Mary, and was made man, and 
was crucified also for us under Pontius 
Pilate. 

apostles' creed. 
I believe in Jesus Christ, his only Son, 
our Lord. 

CONFESSION OF SAXONY. MELANCTHON. 

To ascribe unto creatures omnipotency 
is impiety. Invocation of a creature which 
is departed from the society of this life, 
ascribeth unto it omnipotency, because it 
is a confession that it beholdeth all men's 
hearts, and discerneth the true signs there- 
of from feigned and hypocritical. These 
are ordy to be given to the eternal Father, 
to his Son, our Lord Jesus Christ, and to 
the Holy Spirit. Invocation, therefore, is 
not to be made to men that are departed 

out of this life It is expressly 

written; "There is one Mediator between 
God and men, the man Christ Jesus," (1 
Tim. ii. 5.) On him ought we, in a'l prayer, 
to cast our eyes, and to know the doctrine 
of the Gospel concerning him, that no man 
can come unto God but by confidence in 
the Mediator, who together maketh re- 
quest for us; as himself saith: " No man 
cometh to the Father, but by the Son," 
(John xiv. 6.) And he biddeth us fly to 
himself, saying: "Come unto me, all ye 
that labour and are heavy laden, and I will 
refresh you," (Mat. xi. 28.) And he himself 
teacheth the manner of invocation, when 
he saith : " Whatsoever ye shall ask the 
Father in my name, he will give it you," 
(John xvi. 23.) He nameth the Father, that 
thou mayest distinguish thy invocation 
from heathenish, and consider what thou 
speakest unto ; that thou mayest consider 
him to be the true God. who, by sending 
his Son hath revealed himself; that thy 
mind may not wander, as the heathenish 
woman in the tragedy speaketh, " I pray 
unto thee, O God, whatsoever thou art," 
&c, but that thou mayest know him to be 
the true God, who, by the sending, cruci- 
fying, and raising up again of his Son, 
hath revealed himself. Secondly, that thou 
mayest know that he doth so for a certainty 
receive and hear us making our prayers, 
when we fly to his Son, the Mediator, 
crucified and raised up again for us ; and 
desire that, for his sake, we may be re- 
ceived, heard, helped, and saved : neither 
is any man received or heard of God by 
any other means. Neither is praying 
uncertain ; but he biddeth those that pray 
on this sort to be resolved through a strong 



UNITY OF THE PROTESTANT CONFESSIONS. 



17 



faith that this worship pleaseth God, and 
that they who pray in this manner are as- 
suredly received and heard : therefore he 
saith, "Whatsoever ye shall ask in my 
name ;" that is, acknowledging and nam- 
ing, or calling upon me as the Redeemer, 
High Priest, and Intercessor. This High 
Priest alone goeth into the holiest place, 
that is, into the secret council of the Deity, 
and seeth the mind of the eternal Father 
and maketh request for us, and searching 
our hearts, presenteth our sorrows, sighs, 
and prayers unto him. — Art. 22. 

CONFESSION OF WIRTEMBURG. 

We believe and confess that the Son of 
God, our Lord Jesus Christ, is true and 
eternal God, consubstantial with his Fa- 
ther ; and that, in the fulness of time, he 
was made man to purge our sins, and to 
procure the eternal salvation of mankind : 
that Christ Jesus, being very God and very 
man, is one person only and not two ; and 
that in this one person there be two na- 
tures, not one only, as, by testimonies of 
the Holy Scripture, the holy Fathers have 
declared in the councils held at Nice, 
Ephesus, and Chalcedon. Therefore, we 
detest every heresy which is repugnant to 
this doctrine of the Son of God. — Chap. 2. 

CONFESSION OF FRANCE. 

We believe that Jesus Chi-ist, being the 
wisdom and eternal Son of the Father, 
took upon him our nature ; so that he is 
one person, God and man — man, I say, 
that might suffer, both in soul and also in 
body, and made like unto us in all things, 
sin only excepted. ... So that, even as 
in this Divine conjunction, the nature of 
the Word, retaining its proprieties, remain- 
ed uncreate, infinite, and filling all places; 
so also, the human nature remained, and 
shall remain for ever, finite, having its 
natural form, dimensions, and also pro- 
priety; as from the which, the resurrec- 
tion and glorification, or taking up the 
right hand of the Father, hath not taken 
away the truth of the human nature. 
Therefore we do so consider Christ in his 
Deity, that we do not spoil him of his hu- 
manity. — Art. 14 and 15. 

FORMER CONFESSION OF HELVETIA. 

This Christ, the true Son of God, being 
true God and true man, was made our 
brother, when, according to the time ap- 
pointed, he had taken upon him whole 
man (that is, consisting of soul and body), 
and in one indivisible person united two 
natures (yet were not these natures con- 
founded), that he might restore us, being 
dead, to life, and make us fellow-heirs 
with himseli. He taking flesh of the most 



pure Virgin Mary, the Holy Spirit working 
together, (flesh, I say, sacred by the union 
of the Godhead, and like unto ours in all 
things, sin only excepted, because it be- 
hoved our sacrifice to be unspotted), gave 
the same flesh to death for the purgation 
of all sin. 

The same Christ, as he is to us the full 
and perfect hope and trust of our immor- 
tality, so he placed his flesh, being raised 
up from death into heaven, at the right 
hand of his Almighty Father. This con- 
queror, having triumphed over death, sin, 
and all the infernal devils, sitting as our 
Captain, Head, and Chief Priest, doth de- 
fend and plead our cause continually, till 
he do reform us to that image after which 
we were created, and bring us to the frui- 
tion of life everlasting.— Art. 11. 

LATTER CONFESSION OF HELVETIA. 

We believe and teach that the Son of 
God, our Lord Jesus Christ, was from all 
eternity predestinated and fore-ordained of 
the Father to be the Saviour of the world. 
. . . The Son is co-equal and consub- 
stantial with the Father, as touching his 
divinity : true God, not by name onl}', or 
by adoption, or by special favour, but in 
substance and nature. . . . We acknow- 
ledge, therefore, that there be in one and 
the same Jesus Christ our Lord two na- 
tures, the divine and human nature; and 
we say that these two are so conjoined or 
united, that they are not swallowed up, 
confounded, or mingled together, but rather 
united or joined together in one person, 
the proprieties of each nature being safe 
and remaining still : so that we do wor- 
ship one Christ our Lord, and not two ; I 
say, one true God and man ; as touching 
his Divine nature, of the same substance 
with the Father, and, as touching his hu- 
man nature, of the same substance with 
us, and like unto us in all things, sin only 
excepted. — Chap. 11. 

CONFESSION OF BELGIA. 

We believe that our most mighty and 
gracious God (when he saw that man had 
thus thrown himself into the damnation 
both of spiritual and corporal death, and 
was made altogether miserable and ac- 
cursed) by his wonderful wisdom and good- 
ness was induced both to seek him, when 
through fear he had fled from his presence, 
and also most lovingly to comfort him, 
giving unto him the promise of his own 
Son, to be born of a woman, which should 
break the head of the serpent, and restore 
him to felicity and happiness. 

Moreover, we confess, that God did then 
at length fulfil his promise, made unto the 
fathers by the mouth of his holy prophets, 



18 



UNITY OF THE PROTESTANT CONFESSIONS. 



when, in his appointed time, he sent his 
only and eternal Son into the world, who 
took, upon him the form of a servant, being 
made like unto men, and did truly take 
unto him the nature of man, with all in- 
firmities belonging thereunto, (sin only 
excepted), when he was conceived of the 
blessed Virgin Mary, by the power of the 
Holy Spirit, without any means of man. 
The which nature of man he put on him, 
not only in respect of the body, but also 
in respect of the soul; for he had also a 
true soul, to the intent he might be a true 
and perfect man. For seeing that as well 
the soul as the body of man was subject to 
condemnation, it was necessary that Christ 
should take upon him as well the soul as 
the body, that he might save them both 
together. — Art. 17 and 18. 

CONFESSION OF BASLE. 

We believe and confess constantly, that 
Christ in the time hereunto appointed, ac- 
cording to the promise of God, was given 
to us of the Father ; and that so the eter- 
nal Word of God was made flesh ; that is, 
that this Son of God, being united to our na- 
ture in one person, was made our brother, 
that we, through him, might be made par- 
takers of the inheritance of God. — Art. 4. 

CONFESSION OF AUGSBURG. 

The Son of God took unto him man's 
nature of the blessed Virgin Mary, so that 
the two natures, the Divine and the human 
inseparably joined together in the unity of 
one person, are one Christ, true God and 
true man. —Art. 3. 

CONFESSION OF SUEVELAND. 

We believe that our Saviour Jesus Christ, 
being true God, was also made true man, 
his natures not being confounded, but so 
united in one and the same person that 
will never hereafter be dissolved. — Art. 2. 

FIRST CONFESSION OF SCOTLAND. 

When the fulness of time came, God sent 
his Son, his eternal wisdom, the substance 
of his own glory, into this world, who took 
the nature of manhood, of the substance of 
a woman, to wit, of a virgin, and by the 
operation of the Holy Ghost : and so was 
born, the just seed of David, the Angel of 
the great council of God, the very Messiah 
promised: whom we acknowledge and con- 
fess Emmanuel, very God and very man, 
two perfect natures united and joined in 
one person. — Art. 6. 

CONFESSION OF WESTMINSTER. 

It pleased God, in his eternal purpose, 
to choose and ordain the Lord Jesus, his 
only Son, to be the Mediator between God 



and man; the Prophet, Priest, and King; 
the Head and Saviour of his church ; the 
heir of all things, and Judge of the world: 
unto whom he did from all eternity give a 
people to his seed, and to be by him in 
time redeemed, called, justified, sanctified, 
and glorified. 

The Son of God, the second person in 
the Trinity, being very and eternal God, 
of one substance, and equal with the 
Father, did, when the fulness of time was 
come, take upon him man's nature, with 
all the essential properties and common 
infirmities thereof, yet without sin — being 
conceived by the Holy Ghost, of the Virgin 
Mary, of her substance. So that two 
whole, perfect, and distinct natures, the 
Godhead and the manhood, were insepa- 
rably joined together in one person, with- 
out conversion, composition, or confusion. 
Which person is very God and very man, 
yet one Christ, the only Mediator between 
God and man. 

The Lord Jesus, in his human nature 
thus united to the Divine, was sanctified 
and anointed with the Holy Spirit above 
measure, having in him ail the treasures 
of wisdom and knowledge ; in whom it 
pleased the Father that all fulness should 
dwell ; to the end that being holy, harm- 
less, undefiled, and full of grace and truth, 
He might be thoroughly furnished to 
execute the office of a mediator and surety. 
Which office he took not unto himself, but 
was thereunto called by his Father, who 
put all power and judgment into his hand, 
and gave him commandment to execute 
the same. 

This office the Lord Jesus did most 
willingly undertake ; which, that he might 
discharge, he was made under the law, 
and did perfectly fulfil it ; endured most 
grievous torments immediately in his soul, 
and most painful sufferings in his body ; 
was crucified, and died ; was buried, and 
remained under the power of death, yet 
saw no corruption. On the third day he 
arose from' the dead, with the same body 
with which he suffered ; with which, also, 
he ascended into heaven, and there sittetn 
at the right hand of his Father, making 
intercession : and shall return to judge 
men and angels, at the end of the world. 
—Chap. 8. 

THE CONFESSION OF ENGLISH AND WELSH 

baptists, 1689, hath the same words. 

CONFESSION OF WELSH METHODISTS, 1823. 

In the fulness of time the eternal and 
true Son of God, one of the infinite per- 
sons in the Godhead, co-equal with the 
Father, the express image of his person, 
the true God, took upon him the nature of 
man, true and complete humanity in the 






UNITY OF THE PEOTESTANT CONFESSIONS. 



19 



womb of the Virgin — holy, and without 
partaking of her corruption. A body was 
ordained unto him by the Father, and 
formed by the Holy Spirit of the substance 
of the Virgin, without the least degree of 
defilement, and his body he took into union 
with his own person ; therefore, a Divine 
person, and a human nature, have been 
inseparably united in one Mediator, chan- 
ging neither the nature of the Divine 
person, nor the humanity, nor yet blend- 
ing the one with the other. But the Divine 
person, Christ Jesus, is a true God and a 
true man — yet one Mediator between God 
and man, Emmanuel. It was necessary 
that the Mediator should be God-man, for 
it was requisite that the surety should go 
under the law in our stead, to obey per- 
fectly, to suffer its curse, and to die for 
those whom he represented, which he 
could not have done were he not a man ; it 
was necessary that virtue and infinite value 
should be in his obedience, in his suffer- 
ings, and in his death, which would have 
been impossible, were he not a God. But 
being a God-man, he magnified the law, 
he satisfied justice, and honoured all the 
attributes and government of God. Through 
his perfect obedience, and his sacrifice, he 
made reconciliation. , . . He who was in 
the form of God, was to take upon him the 
form of a servant — he who knew no sin, 
to be made (i. e., " bear the punishment 
of") sin for sinners. — Chaps. 15-17. 

CONFESSION OF WESLEYAN METHODISTS. 

Jesus Christ, the eternal Son of God, 
and the second person in the glorious 
Trinity, became man . . . and was born 
of the Virgin Mary, yet without sin . 
and so was, and continueth to be, God and 
man, in two distinct natures, and one per- 
son, for ever. . . . He became man that 
he might be an example of perfect holi- 
ness ; teach us his heavenly doctrine ; and 
suffer and die in our room and stead. . . . 
By that means he offered a full satisfaction 
and atonement to Divine justice, for the 
sins of the whole world. . . . Our sins 
deserved death, but Christ, being both God 
and man, and perfectly righteous, there 
was an infinite value and merit in his 
death, which, being undergone for our 
sakes, and in our stead, Almighty God 
exercises his mercy in the forgiveness of 
sins, consistently with his justice and holi- 
ness. 

Christ as our Eedeemer . . . executeth 
the office of a prophet, in revealing to us, 
by his Word and Spirit, the will of God 
for our salvation. 

Christ executeth the office of a priest, in 
his once offering up of himself, as a sacri- 
fice to satisfy Divine justice, and to recon- 



cile us to God, and in making continual 
intercession for us. 

Christ executeth the office of a king, in 
subduing us to himself, in ruling and con- 
quering all his and our enemies. — Wesleyan 
Catechism. Sec. 1. 

CONFESSION OF INDEPENDENT DIS- 
SENTERS. 1833. 

The congregational churches believe 
that God, having, before the foundation of 
the world, designed to redeem fallen man, 
made disclosures of his mercy, which were 
the grounds of faith from the earliest ages. 

That God revealed more fully to Abra- 
ham, the covenant of his grace, and having 
promised that from his descendants should 
arise the Deliverer and Redeemer of man- 
kind, set that patriarch and his posterity 
apart, as a race specially favoured and 
separated to his service — a peculiar church, 
formed, and carefully preserved, under the 
Divine sanction and government, until the 
birth of the promised Messiah. 

That in the fulness of the time, the Son 
of God was manifested in the flesh, being 
born of the Virgin Mary, but conceived by 
the power of the Holy Spirit ; and that our 
Lord Jesus Christ was both the Son of 
man, and the Son of God — partaking fully 
and truly of human nature, though without 
sin — equal with the Father, and " the 
express image of his person." 

That Jesus Christ, the Son of God, 
revealed, either personally in his own 
ministry, or by the Holy Spirit in the 
ministry of his Apostles, the whole mind of 
God, for our salvation; and that, by his 
obedience to the Divine law while he lived, 
and by his sufferings unto death, he meri- 
toriously " obtained eternal redemption 
for us ;" having thereby vindicated and 
illustrated Divine justice, " magnified the 
law," and " brought in everlasting right- 
eousness." 

That after his death and resurrection, he 
ascended up into heaven, where, as the 
Mediator, he "ever liveth" to rule over 
all, and to "make intercession for them 
that come unto Clod by him. — Declaration 
of Faith. Sec. 7-10. 

CONFESSION OF THE CHURCH OP 
ENGLAND. 

We believe that Jesus Christ, the only 
Son of the eternal Father (as long before 
it was determined, before all beginnings), 
when the fulness of time was come, did 
take of that blessed and pure virgin, both 
flesh and all the nature of man, that he 
might declare to the world the secret and 
hidden will of his Father (which will had 
been laid up from before all ages and 
generations) ; and that he might finish in 



20 



UNITY OF THE PROTESTANT CONFESSIONS. 



his human hody the mystery of our re- 
demption. — Doctrine of the Church of Eng- 
land, Art. 2, Jewel's Apology. 

The Son, which is the Word of the 
Father, the very and eternal God, and of 
one substance with the Father, took man's 
nature of the blessed Virgin's substance — 
so that two whole and perfect natures, 
that is to say the Godhead and manhood, 
were joined together in one person, never 
to be divided, whereof is one Christ, very 
God and very man, who truly suffered, 
was crucified, dead, and buried, to recon- 
cile his Father to us, and to be a sacrifice, 
not only for original guilt, but also for 
actual sins of men. — 39 Art. 2. 



CATENA PATRUM. 

ARTICLE VI.-OF OBTAINING SAL- 
VATION BY CHRIST. 

'• Neither is there salvation in any other; there 
is none other name under heaven given among 
men, whereby we must he saved." — Acts iv. 12. 

CONFESSION OF SAXONY. MELANCTHON. 

There is no greater virtue, no comfort 
more effectual, than true invocation. They 
therefore must needs be reproved, who either 
neglect true invocation or corrupt it. And 
there be divers corruptions . . . whereby 
the custom of those that call upon men de- 
parted out of this life is defended, and help 
or intercession is sought for at their hands. 
Such invocation swerveth from God, and 
giveth unto creatures virtue, help, or inter- 
cession. For they that speak modestly, 
speak of intercession alone; but human 
superstition goeth on farther, and giveth 
virtue to them. 

We remember that Luther often said, " in 
the Uld Testament it is a clear testimony 
of Messiah his Godhead, which afiirmeth 
that he is to be invocated, and by this 
property is the Messiah there distinguished 
from other prophets ;" and he complained 
that that most weighty testimony was ob- 
scured and weakened by transferring prayer 
to other men. — Art. 22. 

CONFESSION OF WIRTEMEERG. 

By prayer God is invocated, and true 
invocation is a work of faith, and cannot 
be done without faith. Now faith doth 
behold Christ, and rely upon his merits 
only. Wherefore, except thou shalt apply 
unto thyself the merit of Christ by faith, 
prayer will stand thee in no stead before 
God.— Art. 16. 

We confess also, that the saints in heaven 
do, after their certain manner, pray for us 
before God, as the angels also are careful 
tor us ; and all the creatures do, after a 
eertain heavenly manner, groan for our 



salvation, and travail together with us, as 
Paul speaketh. But as the worship or in- 
vocation of creatm-es is not to be instituted 
upon their groanings, so upon the prayer 
of saints in heaven we may not allow the 
invocation of saints. For, touching the in- 
vocating of them, there is no command- 
ment nor example in the Holy Scriptures. 
For seeing all hope of our salvation is to 
be put, not in the saints, but in our Lord 
God alone, through his Son, our Lord Jesus 
Christ, it is clear, that not the saints, but 
God alone is to be prayed unto. . . . 

But we, say they, worship not the saints, 
but only desire to be holpen before God by 
their prayers. But so to desire, as the ser- 
vice of Litanies showeth, and is commonly 
used, is nothing else but to call upon and 
worship saints : for such desiring requireth, 
that he is who is desired, be everywhere 
present, and hear the petition. But this 
majesty agreeth to God alone; and if it be 
given to the creature, the creature is wor- 
shipped.— Chap. 23. 

CONFESSION OF BOHEMIA. 

As touching holy men, it is taught, first* 
that no man from the beginning of the 
world unto this time either was, or now is, 
or can be henceforth unto the end, sancti- 
fied by his works or holy actions. . . . 
And the Holy Scriptures plainly witnesseth 
throughout all the books thereof that all 
men, even from their births, are, by nature, 
sinners, and that there neither is, nor hath 
been, any one, who, of himself, and by him- 
self, was righteous and holy ; but " all have 
gone aside from God, and are become un- 
profitable and of no account at all." And 
whereas some are made holy and accept- 
able unto God, that is purchased unto them 
without any worthiness or merit of theirs, 
by him who alone is holy. . . . 

So it is by no means to be suffered, that 
the honour of the Lamb, Christ our Lord, 
and things belonging to him, and due to 
him alone, and appertaining to the proper 
and true priesthood of his nature, should be 
transferred to them : that is, lest of them, 
and those torments which they suffered, 
we should make redeemers or merits in 
this life, or else advocates, intercessors, and 
mediators in heaven, or that we should in- 
vocate them ; and not them only, but not 
so much as the holy angels, seeing they 
are not God. For there is one only Re- 
deemer, there is one only Advocate, the 
most merciful Lord of us all. . . Whereof 
we have many testimonies in the Scripture. 
Holy Peter, before the whole council at 
Jerusalem, doth prove by sound arguments, 
that '• salvation is not to be found in any 
other, than in Christ Jesus alone; and that, 
under this large cope of heaven, there is no 



UNITY OF THE PROTESTANT CONFESSIONS. 



21 



other name given unto men, whereby we 
may be saved." ... Of all points of 
doctrine we account this the chiefest and 
weightiest, as that wherein the sum of the 
Gospel doth consist, whereon Christianity 
is founded, and wherein the precious and 
most noble treasure of eternal salvation, 
and the only and lively comfort proceed- 
ing from God, is comprehended. — Chap. 6 
and 17, 

CONFESSION OF BELGTA. 

We believe that the Holy Spirit doth 
bestow upon us true faith, which doth 
embrace Jesus Christ with all his merits, 
doth challenge him unto himself as proper 
and peculiar, and doth seek for nothing 
besides him. For it is necessary that either 
all those things which are required unto 
our salvation be not in Christ, or, if all be 
in him, that then he which by faith pos- 
sesseth Jesus Christ hath also perfect sal- 
vation. Therefore it is an horrible blas- 
phemy against God to affirm that Christ 
is not sufficient, but that we have need of 
other means besides him. For thereupon 
it should follow, that Christ is only in part 
our Saviour. — Art. 22. 

We also believe that we have no access 
to God, but by one only mediator and ad- 
vocate, Jesus Christ the righteous; who 
was, therefore, made man (uniting the hu- 
man to the Divine nature), that there might 
be an entrance made for us miserable men 
to the majesty of God, which had other- 
wise been shut up against us for ever. — 
Art. 26. 

CONFESSION OF FRANCE. 

We believe, because Jesus Christ is the 
only advocate given unto us, who also com- 
mandeth us to come boldly unto the Father 
in his name, that it is not lawful for us to 
make our prayers in any other form, but 
in that which God hath set us down in 
his Word ; and that whatsoever men have 
forged of the intercession of saints depart- 
ed, is nothing but the deceits and sleights 
of Satan, that he might withdraw men from 
the right manner of praying. We also re- 
ject all other means, whatsoever men have 
devised, to exempt themselves from the 
wrath of God. So much as is given unto 
them, so much is derogated from the sacri- 
fice and death of Christ. — Art. 24. 

CONFESSION OF SUEVELAND. 

By the commandment of Christ the Sa- 
viour, that heavenly Father alone is by the 
same Christ in the Holy Spirit to be pray- 
ed unto, as he who hath promised that he 
will never deny us any of those things 
which we, by a true faith, ask him through 
his Son. And seeing the Scripture setteth 



before us " one only Mediator" who both 
loveth us more entirely, and can by au- 
thority do more with the Father, than, 
any other, they rightly think, that this only 
intercessor and advocate ought to suffice 
us. — Art. 11. 

FORMER, CONFESSION OF HELVETIA. 

In the whole Evangelical doctrine, this 
ought first and chiefly to be urged, that we 
are saved by the only mercy and grace of 
God, and by Christ his merits; whereof 
that men may know how much they stand 
in need, their sins must be very clearly laid 
open unto them by the law, and Christ his 
death.— Art. 12. 

LATTER CONFESSION OF HELVETIA. 

Because God is an invisible spirit, and 
an incomprehensible essence, he cannot, 
therefore, by any act or image be express- 
ed. For this cause we fear not, with the 
Scripture, to term the images of God mere 
lies. We do, therefore, reject not only the 
idols of the Gentiles, but also the images 
of Christians. . . . We, in all dangers 
and casualities of life, call on God alone, 
and that by the mediation of the only me- 
diator and our intercessor, Jesus Christ. 
. . . Neither do we acknowledge the 
saints for our intercessors or mediators, be- 
fore the Father in heaven. 

Yet for all that, we do neither despise 
the saints, nor think basely of them. For 
we acknowledge them to be the living 
members of Christ, the friends of God, 
who have gloriously overcome the flesh 
and the world. We, therefore, love them 
as brethren, and honour them also ; yet 
not with any worship, but with an hon- 
ourable opinion of them, and with just 
praises of them. We also do imitate them. 
For we desire, with most earnest affections 
and prayers, to be followers of their faith 
and virtues ; to be partakers also with them 
of everlasting salvation ; to dwell together 
with them everlastingly with God, and to 
rejoice with them in Christ. And we much 
less believe that the relics of saints are to 
be adored or worshipped. Those ancient 
holy men seemed sufficiently to have hon- 
oured their dead, if they had honestly com- 
mitted their bodies to the earth, after that 
the soul was gone up into heaven ; and they 
thought that the most noble relics of their 
ancestors were their virtues, doctrine, and 
faith. — Chap. 4 and 5. 

CONFESSION OF AUGSBURG. 

Invocation is an honour which is to be 
given only to God Almighty ; that is, to 
the eternal Father, and to his Son our Sa- 
viour Jesus Christ, and to the Holy Spirit. 
And God hath proposed his Son Jesus 
o 



22 



UNITY OF THE PROTESTANT CONFESSIONS. 



Christ for a mediator and High Priest that 
maketh intercession for us. He testifietb, 
that for him alone our prayers are heard 
and accepted. . . . Therefore we con- 
demn the whole custom of invocating saints 
departed, and think it is to be avoided. 
Notwithstanding it profiteth to recite the 
true histories of holy men, because their 
examples do profitably instruct, if they be 
rightly propounded. When we hear that 
David's fall was forgiven him, faith is con- 
firmed in us also. The constancy of the an- 
cient martyrs doth now likewise strengthen 
the minds of the godly. For this use it is 
profitable to recite their histories; but yet 
there had need be discretion in applying 
their examples. — Art. 21. 

CONFESSION OF IRELAND. 1615. 

Christ fulfilled the law for us perfectly : 
for our sakes he endured most grievous 
torments immediately in his soul, and most 
painful sufferings in his body. He was cru- 
cified, and died, to reconcile his Father 
unto us, and to be a sacrifice, not only for 
original guilt, but also for all our actual 
transgressions. — Art. 6. 

They are to be condemned that presume 
to say, that every man shall be saved by 
the law or sect which he professeth, so that 
he be diligent to frame his life according 
to that law, and the light of Nature. For 
Holy Scripture doth set out unto us only 
the name of Jesus Christ, whereby men 
must be saved. — Art. 7. 

CONFESSION OF WESTMINSTER. 

The distance between God and the crea- 
ture is so great, that although reasonable 
creatures do owe obedience unto him as 
their Creator, yet they could never have 
any fruition of him as their blessedness 
and reward, but by some voluntary conde- 
scension on God's part, which he hath been 
pleased to express by way of covenant. 

The first covenant made with man was 
a covenant of works, wherein life was pro- 
mised to Adam, and in him to his posterity, 
upon condition of perfect and personal obe- 
dience. 

Man by his fall having made himself in- 
capable of life by that covenant, the Lord 
was pleased to make a second, commonly 
called the covenant of grace : whereby he 
freely offereth unto sinners life and salva- 
tion by Jesus Christ, requireth of them 
faith in him, that they may be saved ; and 
promiseth to give unto all those that are 
ordained unto life his Holy Spirit, to make 
them willing and able to believe. 

This covenant of grace is frequently set 
forth in the Scripture by the name of a 
Testament, in reference to the death of 
Jesus Christ the testator, and the everlast- 



ing inheritance, with all things belonging 
to it, therein bequeathed. 

This covenant was differently adminis- 
tered in the time of the law, and in the 
time of the Gospel : under the law it was 
administered by promises, prophecies, sac- 
rifices, circumcision, the Pascal lamb, and 
other types and ordinances delivered to 
the people of the Jews, all fore-signifying 
Christ to come, which were for that time 
sufficient and efficacious, through the oper- 
ation of the Spirit, to instruct and build up 
the elect in faith in the promised Messiah, 
by whom they had full remission of sins, 
and eternal salvation ; and is called the Old 
Testament. 

Under the Gospel, when Christ the sub- 
stance was exhibited, the ordinances in 
which this covenant is dispensed are the 
preaching of the Word, and the adminis- 
tration of the sacrament of baptism and 
the Lord's Supper; which, though fewer 
in number, and administered with more 
simplicity and less outward glory, yet in 
them it is held forth in more fulness, evi- 
dence, and spiritual efficacy, to all nations, 
both Jews and Gentiles, and is called the 
New Testament: there are not, therefore, 
two covenants of grace differing in sub- 
stance, but one and the same under various 
dispensations. — Chap. 7. 

CONFESSION OF ENGLISH AND WELSH 
BAPTISTS. 1689. 

The distance between God and the crea- 
ture is so great, that although reasonable 
creatures do owe obedience unto him as 
their Creator, yet they could never have 
retained the reward of life, but by some 
voluntary condescension on God's part, 
which he hath been pleased to express, by 
way of covenant. 

Moreover, man having brought himself 
under the curse of the law by his fall, it 
pleased the Lord to make a covenant of 
grace, wherein he freely offereth unto sin- 
ners, life and salvation by Jesus Christ, 
requiring of them faith in him, that they 
may be saved ; and promising to give unto 
all 'those that are ordained unto eternal 
life, his Holy Spirit, to make them willing 
and able to believe. 

This covenant is revealed in the Gospel; 
first of all to Adam in the promise of salva- 
tion by the seed of the woman, and after- 
wards by farther steps, until the full dis- 
covery thereof was completed in the New 
Testament ; and it is founded in that eter- 
nal covenant transaction that was between 
the Father and the Son about the redemp- 
tion of the elect ; and it is alone by the 
grace of this covenant, that all of the pos- 
terity of fallen Adam, that ever were saved, 
did obtain life and a blessed immortality — 



UNITY OF THE PROTESTANT CONFESSIONS. 



23 



man being now utterly incapable of ac- 
ceptance with God upon those terms on 
which Adam stood in his state of inno- 
cency. — Chap. 7. 

CONFESSION OF THE WELSH 
METHODISTS. 1823. 

Christ, according to the decree and the 
eternal covenant, was appointed to be a 
mediator, and he executed that office from 
the period " the seed of the woman " was 
promised, until his incarnation. He was 
to perform his mediatorial offices in two 
states — that of his humiliation and that of 
his exaltation. In his state of humiliation 
he was a true God, who came to take upon 
him the nature of man — to be a real man, 
partaking of flesh and blood : he who was 
in the form of God, was to take upon him 
the form of a servant: he who knew no 
sin, to be made sin for sinners ; assuming 
his manhood in the womb of a poor virgin ; 
laid in a manger when he was born ; per- 
secuted; brought up in poverty; the sub- 
ject of calumny, falsehood, and reproach; 
bearing the greatest contempt and suffer- 
ings in his body and soul from men and 
from devils, and even from God himself, 
as from a righteous judge. He was obe- 
dient unto death, even the death of the 
cross. In his condescension, his sufferings, 
and his death, he magnified the law, satis- 
fied justice, glorified all the attributes of 
God, overcame the devil, and destroyed 
death. The chastisement of sin was placed 
upon him to the utmost ; he gave a suffi- 
cient and unblemished sacrifice, and satis- 
faction, so that he blotted out sins through 
offering himself ; he redeemed his church, 
brought in everlasting righteousness for 
it, and opened a fountain to cleanse it 
thoroughly. 

Christ administered all his mediatorial 
offices in his humiliation ; he taught the 
multitudes, but more particularly his dis- 
ciples. He overcame men, unclean spirits, 
the elements, diseases, and even death. 
He protected and governed his people. By 
sacrificing himself, he rendered every oiher 
sacrifice unnecessary; he intei'ceded for 
transgressors and blessed the people. — 
Art. 17. 

CONFESSION OF WESLEYAN METHODISTS.. 

By that means (of Christ's death upon 
the cross for our redemption) he offered a 
full satisfaction and atonement to Divine 
justice for the sins of the whole world. . . 

Our sins deserved death: but Christ being 
both God and man, and perfectly righteous, 
there was an infinite value and merit in 
his death, which being undergone for our 
sakes, and in our stead, Almighty God 
exercises his mercy, in the forgiveness of 



sins, consistently with his justice and holi- 
ness. . . . 

(Thus) I learn the infinite evil of sin in 
the sight of God, who could not suffer it to 
go unpunished. . . . 

I learn that God is love ; for " God so 
loved the world, that he gave his only Son, 
that whosoever believeth in him should -not 
perish, but have everlasting life," (St. John 
iii. 16.) 

I learn also that God is a being of awful 
justice ; and that in the death of our Lord 
Jesus, both his love and justice are harmo- 
nised and glorified. 

Let lis then devoutly say, with St. Paul, 
" Thanks be unto God for his unspeakable 
gift;" and with St. John, " Unto him that 
loved us, and washed us from our sins in 
his own blood, and hath made us kings 
and priests unto God and his Father, to 
him be glory and dominion for ever and 
ever. Amen." — Catechism 2. Sec. 7-11. 

CONFESSION OF THE CHURCH OF 
ENGLAND. 

Neither have we any other mediator and 
intercessor, by whom we may have access 
to God the Father, than Jesus Christ, in 
whose only name all things are obtained 
at his Father's hand. But it is a shameful 
part, and full of infidelity, that we see 
everywhere used in the churches of our 
adversaries, not only in that they will have 
innumerable sorts of mediators, and that 
utterly without the authority of God's 
Word ; . . . but besides this also, in that 
they do not only wickedly, but also shame- 
fully, call- upon the blessed Virgin, Christ's 
mother, to have her remember that she is 
the mother, and to command her Son, and 
to use a mother's authority over him. — 
Doctrine of the Church of England, publish- 
ed by authority of Queen Elizabeth. — Art. 4. 
Jewel's Apology. 

Min. The Almighty Lord, who is a most 
strong tower to all them that put their 
trust in him, to whom all things in heaven, 
in earth, and under the earth, do bow and 
obey, be now and evermore thy defence ; 
and make thee know and feel, that there 
is none other name under heaven given 
to man, in whom, and through whom, 
thou mayest receive health and salvation, 
but only the name of our Lord Jesus 
Christ. 

Resp.. O Saviour of the world, who by 
thy cross and precious blood hast redeemed 
me, save me, and help me, O Lord, I hum- 
bly beseech thee. — Visitation Office. Al- 
tered.* 

[* The alteration is only a judicious transposi- 
tion, making the minister speak first and the 
sick man respond. The «v ords are verbatim as 
in the Prayer-book, hut in an inverse order. 



24 



UNITY OF THE PROTESTANT CONFESSIONS. 



ARTICLE VII.— ON WORKS OF 
SUPEREROGATION. 

"0 hear this, all ye people: ponder it with 
your ears, all ye that dwell in the world ; high 
and low, rich and poor : one with another. My 
mouth shall speak of wisdom: and my heart 
shall muse of understanding. I will incline 
mine ear to the parable: and show my dark 
speech upon the harp. Wherefore should I fear 
in the days of wickedness: and when the wick- 
edness of my heels compassed me round about? 
There he some that put their trust in their goods, 
and boast themselves in the multitude of their 
riches. But no man may deliver his brother : 
nor make agreement to God for him ; for it cost 
more to redeem their souls: so that he must let 
that alone for ever."— Psalm xlix. 1-8. Prayer- 
book version. 

CONFESSION OF SAXONY. MELANCTHON. 

We said before, that these controversies 
do pertain to the interpreting of two arti- 
cles of the creed, " I believe the remission 
of sins," and " I believe the Holy Catholic 
Church." Neither do we speak of unneces- 
sary or light things. It is most necessary 
that in the Church the doctrine concern- 
ing sin should be propounded; and that 
men should know what sin is, and that 
there should be an evident difference be- 
tween political judgments and the judg- 
ments of God. But seeing our adversaries 
do not teach aright what sin is, they confirm 
men in an evil security and many false 
opinions. Again, what can be more mis- 
erable than either to be obscure or to be 
ignorant of this great benefit — namely, 
the remission of sins, and deliverance from 
eternal death ? For there is no difference 
between the Church and other men, when the 
light is extinguished, concerning free remis- 
sion of sins for the Son's sake ; and con- 
cerning faith whereby remission must be 
received : neither is there any other com- 
fort drawing us back from eternal death ; 
neither can there be any true invocation 
without this comfort: and God himself 
hath so often commanded that his Son 
should be heard, and the Gospel kept, 
which is a wonderful decree brought forth 
out of the secret counsel of the Godhead, 
when it had been hid from all creatures : 
therefore it is most necessary that the true 
doctrine touching the remission of sins 
should be kept undefiled. 

But in all ages, even from our first 
father's time, the devils have scattered 
subtile delusions against the true doctrine 
concerning the Son of God ; and especially 
in this article : whom, notwithstanding, 
God hath oftentimes refuted, good teach- 
ers being again raised up, that the Church 
might not utterly perish. Adam, Seth, 
Noah, Shem, Abraham, Isaac, Jacob, and 
others after them, did show the true dif- 
ference betwixt the Church of God and 
other men ; and taught that to the Church 



was given the promise touching the Medi- 
ator, the Son of God, and touching remis- 
sion of sins ; and that this remission is to 
be freely, for the Mediator's sake. And 
they urged invocation to this God, which 
had manifested himself by giving a pro- 
mise concerning the Mediator; and they 
had external rites given them of God, 
which were signs of the promise, and the 
sinews of public congregation. These rites 
did a great part of the multitude imitate, 
omitting the doctrine of the promises and 
faith: and when they had devised this 
persuasion, that men, by observing these 
rites, might deserve remission of sins, they 
heaped up many ceremonies ; and by little 
and little, boldness went so far (as com- 
monly it cometh to pass) that divers men 
devised divers gods. So the heathen de- 
parted from the true Church of God, and 
from the knowledge of the true God and the 
promise of the Redeemer* 

The same thing also happened after 
Moses his time. Ceremonies had been 
appointed for this cause, that they should 
be admonitions of the Mediator : but the 
multitude, forgetful of the promise of the 
Mediator, of the doctrine of faith, of free 
remission for the Mediator's sake, feigned 
that sins were forgiven for those rites and 
sacrifices; and by this superstition they 
heaped up sacrifices and forgot the Medi- 
ator, and were without true comfort and 
true invocation. The same thing happen- 
ed, also, after the apostles' time. The light 
of the Gospel being lost, wherein is pro- 
pounded free remission for the Mediator's 
sake, and that to be received by faith ; 
they sought remission by monastical ex- 
ercises, by single life, by divers observa- 
tions, by the offering in the mass, by the 
intercession of dead men ; and many mon- 
strous superstitions were devised, as the 
histories of the whole Church which suc- 
ceeded the apostles do declare. 

Against these errors the infinite mercy 
of God hath oftentimes restored the voice 
of the Gospel : and as, among the people 
of Israel, he did often raise up prophets 
which should purge the doctrine diligent- 
ly: so in the Church, after the apostles' 
time, when the writings of Origen and 
Pelagius, and the superstition of the peo- 
ple, had corrupted the purity of the Gos- 
pel, yet, notwithstanding, as in darkness, 
the light of the Gospel was again kindled 
by Augustine and him followed Prosper, 
Maximus, and others, who reproved the 
false opinions touching this article. After- 
wards, when the monks were sprung up, 
and that opinion which feigneth men to 
merit by their works was afresh spread 
abroad ; yet there were some of a better 
judgment, although they added stubble to 



UNITY OF THE PROTESTANT CONFESSIONS. 



25 



the foundation : as Hugo, &c. And now, 
by the voice of Luther, the doctrine of the 
Gospel is more cleared, and more evidently 
restored, and the Lamb showed unto us ; 
as the Baptist saith (John i. 29, and iii. 
36). The same voice of the Gospel our 
churches do publish, and that without cor- 
ruption : and we do expressly discern that 
discipline, or righteousness, which a man 
not regenerate may perform, from the 
righteousness of faith, and that newness 
whereof the Gospel doth preach. 

We say that all men are to be restrained 
by discipline ; that is, by that righteous- 
ness which even the unregenerate ought, 
and after a sort may, perform: which is 
an obedience in external actions, accord- 
ing to all the commandments of God ap- 
pertaining to all men. Because that God 
left this liberty in man after his fall, that 
the outward members might, after a sort, 
obey the reason and the will, in stirring up 
or omitting outward motions : as, Achilles 
may draw his sword, or put it up into the 
sheath; Scipio may restrain his members, 
so that he meddle not with another man's 
wife ; as in their place these things are 
truly and copiously declared. Now it is 
most certain, that this discipline is com- 
manded of God, and that the breaking 
thereof is punished with present and eter- 
nal punishments, even in those which are 
not converted unto God ; according, to 
those sayings, "Fornicators and adulterers 
the Lord will judge," (Heb. xiii. 4.) Also, 
" Woe unto thee which spoilest, for thou 
shalt be spoiled," (Isa. xxxiii. 1.) But al- 
though all men ought to govern their man- 
ners by this discipline, and God doth se- 
verely command that all kingdoms should 
defend this discipline, and he by horrible 
punishments doth declare his wrath against 
this outward contumacy : yet this external 
discipline, even where it is most honest, it 
is not a fulfilling of the law, neither doth 
it deserve remission of sins, neither is that 
righteousness whereby we are accepted be- 
fore God, nor that light shining in the na- 
ture of men, as righteousness shineth in 
us in our creation, or as new righteous- 
ness will shine in us in life eternal. But 
all this discipline is an eternal government 
such as it is ; like unto the leaf of the fig- 
tree wherewith our first parents, after their 
fall, did cover their nakedness: neither 
doth it any more take away sin, and the 
corruption of nature, and death, than those 
fig-leaves did. — Art. 3. 

CONFESSION OF BOHEMIA. 

No man from the beginning of the world 
unto this time either was, or now is, or 
can be henceforth unto the end, sanctified 
by his works or holy actions: according 



to the saying of Moses, the faithful ser- 
vant of the Lord, when he cried out unto 
the Lord (Exod. xxxiv. 9), u Lord, in 
thy sight no man is innocent," that is, per- 
fectly holy. And in the book of Job, xv. 
15: "Behold, among his saints, none is 
immutable, and the heavens (angels) are 
not clean in his sight." And the Holy 
Scripture plainly witnesseth throughout 
all the books thereof that all men, even 
from their birth, are by nature sinners ; 
Eph. ii. 1, and that there neither is, nor 
hath been any one, who, of himself, and 
by himself, was righteous and holy ; Ps. 
xiv. 3, but " all have gone aside from God, 
and are become unprofitable ;" Rom. iii. 
12, and of no account at all. And whereas 
some are made holy and acceptable unto 
God, that is purchased unto without any 
worthiness or merit of theirs, by him who 
alone is holy. — Chap. 17. 

LATTER CONFESSION OF HELVETIA. 

There is but one baptism in the Church 
of God : for it is sufficient to be once bap- 
tised or consecrated unto God. For bap- 
tism once received doth continue all a 
man's life, and is a perpetual sealing of 
our adoption unto us. . . Moreover, by 
the sacrament of baptism God doth sepa- 
rate us from all other religions and na- 
tions, and doth consecrate us a peculiar 
people to himself. We therefore, by being 
baptised, do confess our faith, and are 
bound to give unto God obedience, mor- 
tification of the flesh, and newness of life ; 
yea, and we are billed soldiers for the holy 
warfare of Christ, that all our life long we 
should fight against the world, Satan, and 
our own flesh. Moreover, we are baptised 
into one body of the Church, that we might 
well agree with all the members of the 
Church in the same religion and mutual 
duties. 

We believe that of all others is the most 
perfect form of baptism wherein Christ 
was baptised, and which the rest of the 
apostles did use in baptism. Those, there- 
fore, which by man's device were added 
afterwards, and used in the Church, Ave 
think them nothing necessary to the per- 
fection of baptism. {And in the margin. 
Yea, we have utterly rejected some of 
them, as merely superstitious; some, as 
being manifestly brought, by the negli- 
gence of bishops, from the baptism of those 
which be of age, unto the baptism of in- 
fants ; and some, to be short, as altogether 
unprofitable ; as it is clearly expounded 
in the confession of Wirtemburg.) Of 
which kind is exorcism, and the use of 
lights, oil, salt, spittle, and such other 
things. For we believe that the baptism 
of the Church, which is but one, was sane- 



26 



UNITY OF THE PROTESTANT CONFESSIONS. 



tified in God's first institution of it, and 
was consecrated by the Word, and is now 
of full force, by and for the first blessing 
of God upon it. — Chap. 20. 

The Epistle to the Colossians reproveth 
those which by an overmuch abstinence 
will get unto themselves an opinion of 
holiness. Therefore Ave do altogether mis- 
like the Tatians, &c — Chap. 24. 

CONFESSION OF SUEVELAND. 

If St. Paul (than whom no man at any 
time did teach Christ more certainly) do 
earnestly affirm that through Christ we 
have obtained such liberty in outward 
things, that he doth not only give author- 
ity to any creature to burden those which 
believe in Christ, no, not so much as with 
those ceremonies and observations which 
notwithstanding God himself appointed, 
and would have to be profitable in their 
time ; but also denounceth, " that they 
be fallen away from Christ, and that 
Christ shall nothing at all profit them" 
(Gal. v. 2-4) who suffer themselves to be 
addicted thereunto ; what shall we then 
think of those commandments which men 
have devised of their own brain, not only 
without any oracle, but also without any 
example worthy to be followed, and which 
are therefore made unto many not only 
beggarly and weak, but also hurtful; not 
elements, that is, rudiments of holy disci- 
pline, but impediments of true godliness? 
How much more unjustly shall any man 
take unto himself authority over the in- 
heritance of Christ, to oppress them with 
such kind of bondage ! and how far shall 
it remove us from Christ, if we submit 
ourselves unto those things! For who 
doth not see the glory of Christ (to whom 
we ought holy to live, whcm he hath 
wholly redeemed to himself, and restored 
to liberty, and that by his blood) to be 
more obscured, if, besides his authorhy, 
we do bind our conscience to those laws 
which are the inventions of men, than to 
those which have God for their author, 
although they were to be observed, but 
only observed for their time? Certainly, 
it is a less fault to play the Jew than the 
heathen. Now it is the manner of the 
heathen to receive laws for the worship 
of God which have their beginning from 
man's invention only, God never being 
asked counsel in the matter. Wherefore, 
if in any matter at all, certainly here, 
that saying of Paul hath a place : " Ye are 
bought with a price: be not ye the ser- 
vants of men," (1 Cor. vii. 23.) . . More- 
over, the case so standeth with us that, 
although we could pray and fast so reli- 
giously, and so perfectly do all those 
things which God hath enjoined us, that 



nothing more could be required of us 
(which hitherto no mortal man hath at 
any time performed) ; yet for all this we 
must confess that we are unprofitable 
servants. Therefore, what merit can we 
dream of? — Chap. 8, 10. 

CONFHSSION OF BASLE. 

The church of Christ doth herein labour 
all that she can to keep the bonds of peace 
and love in unity. Therefore she doth by 
no means communicate with sects, and the 
rules of orders, devised to make a differ- 
ence of days, meats, apparel, and ceremo- 
nies. — Art. 5, sec. 3. 

No man can prohibit that which Christ 
himself hath not prohibited. For this cause 
we know that auricular confession, holy- 
days dedicated to saints, and such-like 
things, had their beginning of men, and 
were not commanded of God ; as, on the 
other side, we know that the marriage of 
ministers was not forbidden. 

And again, no man can forbid those 
things which God hath permitted : there- 
fore we think that it is not by any means 
forbidden to receive meats with thanks- 
giving. — Art. 10, 1-4. 

CONFESSION OF WIRTEMBURG. 

Whereas some men do think that man 
can come to that state in this life, as to 
be able by his works not only to fulfil the 
ten commandments, but also to do more 
and greater works than are commanded 
in the law (which they call works of supe- 
rerogation), it is contrary to the doctrine 
of the prophets and apostles, and it is 
repugnant to the judgment of the true 
Catholic Church. — Chap. 6. 

CONFESSION OF AUGSBURG. 

That which our adversaries do accuse us 
of, that we neglect the doctrine of good 
works, is a manifest slander. For the 
books of our divines are extant, wherein 
they do godly and profitably teach, touch- 
ing good works, what works in every call- 
ing do please God. And whereas in most 
churches there hath been of a long time no 
mention of the most special works, namely, 
of the exercises of faith, and of the praise 
of such works as pertain to civil govern- 
ment, but for the most part they spent all 
their sermons in setting forth the praises 
of human traditions, and in commending 
holy-days, fastings, the state of monks, 
fraternities, pilgrimages, the worship of 
saints, rosaries, and other unprofitable 
services; now, by the goodness of God, 
the Church is reclaimed unto the true and 
profitable worship which God doth require 
and approve. The prophets do bewail this 
calamity of the Church in \ery vehement 



UNIlS" OF THE PROTESTANT CONFESSIONS. 



27 



sermons; that, the true worship of God 
being forgotten, men's ceremonies, and a 
wicked confidence in ceremonies, should 
have the chief place in the Church. From 
this error they revoke the Church unto the 
true service of God, and unto good works 
indeed. What can be more forcibly spoken 
than that sermon in the 50th Psalm: "The 
God of gods, the Lord hath spoken, and 
called the earth," &c. Here God doth 
preach unto all mankind, condemning their 
vain trust in ceremonies ; and propoundeth 
another worship, giving them to under- 
stand that he is highly displeased with 
them that in the Church do so preach 
ceremonies, that they overturn the true 
worship of God. . . . 

For both these parts of doctrine ought 
always to be in the Church: namely, the 
Gospel of faith, for to instruct and comfort 
men's consciences ; and also the doctrine 
that declareth which are good works in- 
deed, and which is the true worship of 
God. As for our adversaries, seeing that 
they do corrupt the doctrine of faith, they 
cannot give any sound comfort to the con- 
sciences ; for they will have men to stand 
in doubt of the remission of their sins, and 
yet afterwards they bid men seek remis- 
sion by their own works. The} 7 ' devise 
monkeries, and other such works, and then 
they abolish the true worship of God ; for 
prayer and other spiritual exercises are laid 
aside when men's minds are not established 
in a true trust in Christ. Moreover, their 
works of the second table cannot please 
God except faith go with them. For this 
obedience, which is but begun, and is im- 
perfect, doth please God for Christ's sake 
alone. Thirdly, they debase the works 
commanded of God, and prefer man's tra- 
ditions far before them. These they set 
out with most godly titles, calling them 
the perfection of the Gospel ; but in the 
meantime they speak so coldly of the duty 
of a man's calling, of magistracy, of mar- 
riage, &c, that many grave men have 
doubted whether these states of life did 
please God or no. Therefore our preachers 
have with great care and study set forth 
both these kinds of doctrine ; namely, 
teaching the Gospel concerning faith, and 
adjoining therewith a pure and holy doc- 
trine of works. 

First, touching faith and justification, 
they teach thus. Christ hath fitly set 
down the sum of the Gospel when, as in 
the last of Luke, he willeth, " That re- 
pentance and remission of sins should be 
preached in his name." For the Gospel 
reproveth and convinceth sins, and re- 
quireth repentance, and withal offereth 
remission of sins for Christ's sake, freely, 
not for our own worthiness. And like as 



the preaching of repentance in general, 
and willeth all men to believe, and to re- 
ceive the benefit of Christ; as Christ him- 
self saith, " Come unto me all ye that are 
laden." And St. Paul saith, " He is rich 
towards all," (Rom. x. xii.) Albeit, there- 
fore, that contrition in repentance be ne- 
cessary, yet we must know that remission 
of sins is given unto us. and that we are 
made just of unjust, that is, reconciled or 
accepted, and the sons of God, freely, for 
Christ, and not for the worthiness of our 
contrition, or of any other works which 
either go before or follow after. But this 
same benefit must be received by faith, 
whereby we must believe that remission 
of sins and justification is given us 
for Christ's sake. This knowledge and 
judgment bringeth sure consolation unto 
troubled minds ; and how necessary it is 
for the Church, consciences that have had 
experience can easily judge. There is in 
it no absurdity, no difficulty, no crafty de- 
ceit. Here needeth no disputations of pre- 
destination, or such like : for the promise 
is general, and detracteth nothing from 
good works ; yea, rather, it doth stir up 
men unto faith and unto truly good works. 
—Art. 20. 

FROM THE NATIONAL COVENANT OP THE 
KIRK OF SCOTLAND. 

Subscribed at first by the King's Majesty, 
and kis Household, in the year 158U. . . 
Subscribed by Barons, Nobles, Gentlemen, 
Burgesses, Ministers, and Commons, in 
1638 : approved by the General Assembly, 
1638 and 1639. . . . Ratified by an Act 
of Parliament, 1 640 : and subscribed by 
King Charles II. at Spey, June 23, 165a, 
and Scoon, Jan. 1, 1651. 

We detest and refuse the usurped au- 
thority of that Roman Antichrist upon the 
Scriptures of God, upon the Kirk, the civil 
magistrates, and consciences of men ; all 
his tyrannous laws made upon indifferent 
things against our Christian liberty; his 
erroneous doctrine against the sufficiency 
of the written Word, the perfection of the 
law, the office of Christ, and his blessed 
evangel ; his corrupted doctrine concerning 
original sin, our natural inability and rebel 
lion to God's law, our justification by faith 
only, our imperfect sanctiflcation and obe- 
dience to the law ; the nature, number, 
and use of the holy sacraments ; his five 
bastard sacraments, with all his rites, cere- 
monies, and false doctrine, added to the 
ministration of the true sacraments with- 
out the word of God ; his cruel judgments 
against infants departing without the sacra- 
ment; his absolute necessity oj baptism; his 
blasphemous opinion of transubstantiation, 



28 



UNITY OF THE PROTESTANT CONFESSIONS. 



or real presence of Christ's body in the 
elements, and receiving of the same by- 
wicked, or bodies of men; his dispensations 
with solemn oaths, perjuries, and degrees 
of marriage forbidden in the world ; his 
cruelty against the innocent divorced ; his 
devilish mass ; his blasphemous priesthood ; 
his profance sacrifice for sins of the dead 
and the quick ; his canonisation of men ; 
calling upon angels or saints departed, 
worshipping of imagery, relics, and crosses ; 
dedicating of kirks, altars, and days; vows 
to creatures ; his purgatory, prayers for the 
dead; praying or speaking in a strange 
language, with his processions, and blas- 
phemous litany, and multitudes of advo- 
cates or mediators ; his manifold orders, 
auricular confession ; his desperate and un- 
certain repentance ; his general and doubt- 
some faith; his satisfactions of men for 
their sins; his justification by works, opus 
operatum, works of supererogation, merits, 
pardons, peregrinations, and stations ; his 
holy water, baptising of bells, conjuring of 
spirits, crossing, sayning, anointing, con- 
juring, hallowing of God's good creatures 
with the superstitious opinion joined there- 
with ; his worldly monarchy, and wicked 
hierarchy ; his three solemn vows, with 
ad his shavelings of sundry sorts; his erro- 
neous and bloody decrees made at Trent, 
with all the subscribers and or approvers 
of that cruel and bloody band, conjured 
against the Kirk of God. And finally, we 
detest all his vain allegories, rights, signs, 
and traditions, brought in the Kirk, without 
or against the word of God and doctrine of 
this true Reformed Kirk; to the which we 
join ourselves willingly, in doctrine, faith, 
religion, discipline, and use of the holy sa- 
craments, as lively members of the same in 
Christ our head : promising and swearing 
by the great name of the Lord our God, 
that we shall continue in the obedience of 
the doctrine and discipline of this Kirk, 
and shall defend the same, according to 
our vocation and power, all the days of 
our lives; under the pains contained in 
the law, and danger both of body and soul 
in the day of God's fearful judgment. 

CONFESSION OF WESTMINSTER. 

Christ, by his obedience and death, did 
full discharge the debt of all those that 
are thus justified, and did make a proper, 
real, and full satisfaction to his Father's 
justice in their behalf. Yet, inasmuch as 
he was given by the Father for them, and 
his obedience and satisfaction accepted in 
their stead, and both freely, not for any- 
thing in them ; their justification is only 
of free grace; that both the exact justice 
and rich grace of God might be glorified 
in the justification of smners.—Chap. 11: 3. 



They who in their obedience attain ta 
the greatest height which is possible in 
this life, are so far from being able to 
supererogate, and to do more than God 
requires, as that they fall short of much 
which in duty they are bound to do. 

We cannot, by our best works, merit 
pardon of sin, or eternal life, at the hand 
of God, by reason of the great dispropor- 
tion that is between them and the glory 
to come, and the infinite distance that is 
between us and God, whom by them we 
can neither profit nor satisfy for the debt 
of our former sins ; but when we have 
done all we can, we have done but our 
duty, and are unprofitable servants ; and 
because, as they are good, they proceed 
from his spirit ; and as they are wrought 
by us, they are defiled and mixed with 
so much weakness and imperfection that 
they cannot endure the society of God's 
judgment. 

Yet notwithstanding, the persons of be- 
lievers being accepted through Christ, their 
good works also are accepted in him ; not 
as though they were in this life wholly 
unblameable, and unreprovable in God's 
sight ; but that he, looking upon them in 
his Son, is pleased to accept and reward 
that which is sincere, although accom- 
panied with many weaknesses and imper- 
fections. — Chap. 16 : 4, 5, 6. 

THE CONFESSION OF THE ENGLISH AND 

welsh baptists hath the same words. 

CONFESSION OF IRELAND. 1615. 

The works which God would have his 
people to walk in, are such as he hath 
commanded in his holy Scripture, and not 
such works as men have devised out of their 
own brain, of a blind zeal and devotion, 
without the warrant of the word of God. 

Voluntary works besides, overand above 
God's commandments, which they call 
works of supererogation, cannot be taught 
without arrogance and impiety. For by 
them men do declare, that they do not 
only render unto God as much as they 
are bound to do, but that they do more 
for his sake than of bounden duty is re- 
quired. In the 39th Art. of the Church of 
England these words are added: whereas 
Christ saith plainly, when ye have done 
all that are commanded to you, we are 
unprofitable servants. — Art. 14. 

All worship devised by man's fantasy, 
besides or contrary to the Scriptures (as 
wandering on pilgrimages, setting up of 
candles, stations and jubilees, pharisaical 
sects and feigned religions, praying upon 
beads, and such-like superstitions), hath 
not only no promise of reward in Scrip- 
ture, bat contrariwise threatenings and 
maledictions. — Art. 9 : 10. 



HISTORY 



OF 



THE JEWS AND THEIE RELIGION. 

BY THE REV. ISAAC LEESER, 

PASTOR OF THE HEBREW PORTUGUESE CONGREGATION, PHILADELPHIA, 



When we endeavour to trace the 
origin of the civilization which rules 
with its benignant sway the mightiest 
nations of modern times, we discover 
that it must be ascribed to a great 
moral influence which had its birth in 
the ages of. antiquity ; and we at 
length arrive at the conclusion, that 
the sources whence the modern rules of 
moral government are in the main 
drawn, is the one Supreme, who 
created all, and sustains in his mercy 
all that his power has called into being. 
— This source of light is divine revela- 
tion, and it is contained for us, who 
live at this day, in the pages of that 
priceless book which we call the Bible. 

The Jews, and their predecessors the 
Israelites, have been always regarded 
with suspicion, and not rarely with 
aversion, by those who hold opinions 
different from them ; but if an inquirer 
were to look with the eye of truth into 
the source of this suspicion and of this 
aversion, he would be disappointed, for 
the honour of mankind, to find that 
both are without sufficient ground to 
warrant their being indulged in by any 
person who can lay the least claim to 
intelligence. The following brief sketch 
of the Jewish religion will prove the 
groundlessness of these prejudices. 

In the days when the wealth of 
nations was not estimated by the gold 
and silver in their houses, and by the 
ships bearing their products on the 
ocean, but by the mulLitude of their 
herds and flocks, and of "the ships of 
the desert," the laborious and patient 
camels, and the toilsome asses, and the 



number of their household, there arose 
a simple and unostentatious shepherd. 
He was called Abraham ; and lived in 
that fruitful country once known as 
Chaldaaa. Around him every one 
seemed to have forgotten the existence 
of one Creator ; for gross idolatry was 
the prevailing vice of mankind. Abra- 
ham was chosen by God to preserve the 
doctrine of the Divine Unity among 
the idolatrous nations of the earth. In 
fulfilment of his sublime mission, he 
left his native land, and wandered to 
the country of the South, where horri- 
ble superstition had established itself in 
the shape of human sacrifices to the 
devouring Moloch. It was here he 
proclaimed the " God who is the living 
God and everlasting King," and ex- 
hibited in his conduct that neighbourly 
love, that regard for justice and right- 
eousness, which compelled even the 
followers of a degrading idolatry to 
look upon him who had come among 
them a stranger, as " a prince of God 
in the midst of them." 

That Abraham was viewed with 
prejudice by those who profited by the 
superstition of the times, is but too 
probable ; that the priests who kept the 
people in ignorance of the true nature 
of the Deity should hate a man who 
cast their idols to the ground, is as 
certain as that the doers of evil hate 
those whose conduct is a perpetual 
rebuke to their iniquity. We do not 
wonder, therefore, that the new civil- 
ization, as we will term it, did not 
advance very rapidly in the then state 
of the world ; it contradicted ever/ 



30 



HISTORY OF THE JEWS AND THEIR" B'fc&IGIOff. 



thing which was assumed as true by 
so many interested persons, and offered 
to no one individual any prominence 
among- those who submitted to its rule. 
Nevertheless it is not to be doubted, 
that the entire system of modern civil- 
ization is based upon the early dawning' 
thereof in the person of Abraham. 
Although the constitutions of the various 
countries, where an enlightened liberty 
prevails, do not in all cases recite a 
belief in the existence of one God and 
a subjection to his laws : they in the 
main acknowledge these ideas in legis 
lation and jurisprudence no less than in 
domestic life. Under many appellations 
the God of Abraham is invoked ; climes 
the farthest asunder send forth praises 
to the Ever-living ; and prayers ascend 
to Him from Ethiopia's sons and from 
the children of the Andes, no less than 
from the fair Circassian race ; and the 
mighty Name is indeed glorious among 
the Gentiles. 

When Moses appeared on earth to 
accomplish what Abraham had com- 
menced, it was not a new theory which 
was proclaimed, but a confirmation of 
the ancient covenant. Moses' mission 
was the establishment of a consistent 
code of laws in consonance with the 
acknowledged universality of the Al- 
mighty. The Lord, in the code of 
Moses, became the Sovereign of a civil 
state, in which the people were citizens 
and equals under a Theocracy. Who- 
ever was raised to dignity among his 
people, held a power delegated from on 
high with the concurrence and suffer- 
ance of the governed ; and when the 
ruler ceased to shape his course by the 
statutes which had been prescribed for 
the government of the whole people, he 
at once lost the authority which he had 
abused, at times by direct divine inter- 
ference, at times by the simple action 
of the people. But in connection with 
the civil code based on religion, there 
was another object in the legislation of 
Moses ; and this was the uniting of the 
belief in the unity of the divine Essence 
with outward, tangible rites, which 
should ever remind the people to whom 



they had been given of the truth which 
they had inherited from their fathers. 
How beautifully also did the Lord 
provide for the remembrance of the 
great acts which he did for Abraham's 
sons when they went forth from Egypt. 
He bound the recollection of these 
mighty deeds to the observance of many 
ceremonials and festive institutions, 
which by their constant recurrence 
should as constantly remind the people 
of the causes why they were ordained. 
Let us instance the Passover. The 
household of every believing Israelite is 
purified from all leaven ; new utensils, 
different from those in general use, are 
procured ; bread of a different nature 
than that used during the other parts 
of the year is introduced ; and with the 
first evening of the festivals peculiar 
ceremonies are observed, which from 
their striking nature will always arrest 
the attention. Imagine now an in- 
quisitive child following with eager eye 
his parents in their various acts of 
purifying and arranging the household, 
in their observance of the ceremonies 
relating to the feast, and he will natu- 
rally ask: u What is this service unto 



you 



And then, what a noble 



theme has the intelligent and pious 
father for dwelling on the goodness of 
the Lord, how He in his might broke 
the chain of captive forefathers — how 
He humbled the idols and their wor- 
shippers— how He proved his almighty 
power before the eyes of unbelieving 
men — how He demonstrated that he 
alone is the Creator and Ruler of the 
universe— and how He ordained a law 
of duties and observances, inasmuch as 
" He commanded us to do all these 
things, that it may be well with us all 
the days, and to keep us alive, as we 
see this day." In brief, the ceremonies, 
as Mendelssohn observes in his " Jerusa- 
lem," are the constant topics of living 
instruction, which by exciting the 
attention of the inquirer, afford a 
constant theme and an ever-recurring 
occasion to expatiate upon the noble 
truths of revealed religion, to prevent 
their being misunderstood by the fixed- 



REV. ISAAC LEESER. 



31 



ne?s and obscurity of outward symbols, 
and of being lost by want of requisite 
memorials. 

In consequence of this union of 
doctrine and duties, the Israeiitish 
people became contradistinguished from 
all other portions of mankind. They 
■were men who believed not in the gods ; 
they had no images to represent what 
they worshipped, and they refused to 
mingle, by marriage and social enjoy- 
ment, with the neighbouring nations. 
Hence there sprang up a repugnance 
of the heathen towards the Israelites ; 
they accused them of atheism, because 
they rejected a plurality of gods ; they 
were shocked, because they honoured 
not images of the divinities of the 
world ; and they charged them with 
unsociality, because they could not, 
consistently with their faith, mingle 
with their Gentile neighbours. But 
the worship of one God is surely no 
atheism ; the absence of images is no 
impiety ; and the ceremonial restrictions 
upon the Israelites have been long- 
since justly regarded as the main props 
for the upholding of the monotheistic 
doctrines of Abraham and Moses; they 
preserved entire a people to whom the 
truth had been confided by the Creator 
himself; and nation after nation has 
more or less taken up the same belief, 
and received as divine the precepts 
which the code of Israel contains. It 
is not to be denied, that the Jews 
themselves have not duly honoured their 
divine law ; they have often been 
rebellious ; they have frequently thrown 
off the yoke; they have again and 
again walked in the ways of the hea- 
then ; still, will any one deny that they 
were the first, and, for a long time, the 
only nation who believed truly in the 
Creator alone ? who possessed and have 
transmitted to the world at large a code 
of laws which is the best safeguard of 
liberty — the only true standard of 
justice ? Look at the decalogue ; it is 
called the moral constitution of the 
world ; and where do you find precepts 
so just, so simple, so cogent, embraced 
in so few words? Admit they are 



divine, (certainly we do not claim to 
have invented them ;) still, who pos- 
sessed them before all other nations ? 
Do we then boast unjustly, when we 
aver that our law is the fountain of 
modern civilization ? that whatever 
was o-ood in heathen ideas had to be 
purified by the legislation of Moses ? 
Surely we are correct in this assertion ; 
and sure we are that the enlightened 
Christian and philosopher will gladly 
admit the truth of a position which 
scarcely admits of a doubt. 

It is not surprising that heathen 
communities should have looked upon 
the Israelites with contempt ; but 
how can Christians continue to enter- 
tain the same unmeaning prejudice? 
Is it because we reject their Christ 
and mediator? We do indeed to- 
tally reject the idea of a mediator, 
either past or to come ; we reject 
him whom the Christians call their 
Messiah ; and we assert that for our 
part the law is of the same binding 
force as it was in the beginning of its 
institution. But what has that to do 
with the prejudice of the world against 
us ? Are our views so monstrous as to 
excite the wrath of the world against 
us ? Let us see : we assert that the 
Deity is one and alone ; that hence no 
mediator, or an emanation from the 
Creator, is conceivable. But why 
should this be a cause of prejudice 
against us, since the evident words of 
the Bible teach this doctrine, as we 
understand the Scriptures ? For thus 
it says, "Hear, Israel, the Lord our 
God the Lord is one.'* (Deut. vi. 4.) 
"Know therefore this day, and con- 
sider it in thine heart, that the Lord he 
is God, in heaven above, and upon the 
earth beneath; there is none else." 
(Ibid. iv. 39.) " Wherefore, thou art 
great, Lord God : for there is none 
like thee, neither is there any God 
beside thee, according to all that we 
have heard with our ears." (2 Samuel 
vii. 22.) " That all the people of the 
earth may know that the Lord is God, 
and that there is none else." (1 Kings 
viii. 60.) "For thou art the glory of 



32 



HISTORY OP THE JEWS AND THEIR RELIGION". 



our strength : and in thy favour our 
horn shall be exalted. For the Lord is 
our defence : and the Holy One of 
Israel is our king." (Psalm Ixxxix. 
17, 18.) " Ye are my witnesses, saith 
the Lord, and my servant whom I have 
chosen : that ye may know and believe 
me, and understand that I am He ; 
before me there was no God formed, 
neither shall there be after me. I, 
even I, am the Lord, and beside me 
there is no Saviour." (Isaiah xliii. 10, 
11.) "Look unto me, and be ye 
saved, all the ends of the earth ; for I 
am God, and there is none else." 
(Ibid. xlv. 22.) " In the Lord shall 
all the seed of Israel be justified, and 
shall glory." (Ibid. 25.) We contend 
from these and many other texts that 
the Scriptures teach an absolute, not a 
relative unity in the Godhead ; that the 
same Being who existed from the 
beginning, and who called forth all 
that exists, the Lord God of Hosts, is 
the sole Legislator and Redeemer of all 
his creatures. We contend that a 
divided unity, or a homogeneous divin- 
ity composed of parts, is nowhere 
spoken of in the Old Testament, our 
only rule of faith, and that nothing, 
not contained therein, can become by 
any possibility matter of faith and 
hope for an Israelite. We know 
well enough that some ingenious ac- 
commodations have been invented by 
learned men to reconcile the above 
texts with the received opinions of 
Christianity ; but we have always been 
taught to receive the Scriptures liter- 
ally ; we assert that the law is not 
allegorical ; that the denunciation of 
punishment against us has been literally 
accomplished ; and that, therefore, no 
verse of the Bible can in its primary 
sense be taken otherwise than in its 
literal and evident meaning, especially 
if this is the most obvious, and leads 
to no conclusion which is elsewhere 
contradicted by another biblical text. 
Now nothing is more evident than that 
the unity of God is the fundamental 
principle of the Bible Revelation ; since 
it was contrived, to use this word, by 



divine wisdom, to counteract the fright- 
ful follies of polytheism, which had 
overspread the world. We then say, if 
God be absolutely one, if He is not 
conceivable to be divided into parts, if 
there is no Saviour beside Him : it 
follows that there can be no personage 
who could by any possibility be called 
" Son of God," or the mediator between 
God and man. An independent deity 
he cannot be, neither can he be an 
associate ; and if he be neither, how 
can he be more a mediator than any 
other creature ? since one man cannot 
atone for the sins of another ; as we 
are informed in Exodus xxxii. 83 : 
" And the Lord said unto Moses, Who- 
soever hath sinned against me, him 
will I blot out of my book," which 
evidently teaches that every sinner has 
to make atonement for himself, and 
can obtain pardon only through the 
undeserved mercy of the Lord. If now 
the mediator is not the Creator him- 
self, he cannot offer an atonement, nay 
not even himself; and if he could, he 
would be equal to the One from whom 
all has sprung, and such a being is 
impossible, in accordance with the testi- 
mony of the Bible. 

From this it follows, that we Jews 
cannot admit the divinity of the Mes- 
siah of Christians, nor confide in his 
mission upon unitarian principles, since 
the books containing an account of his 
life all claim for him the power of 
mediatorship, if not an equality with 
the Supreme, both of which ideas we 
reject as unscriptural. 

We in this manner acknowledge and 
maintain that we do not believe in the 
mediatorship, nor in the mission of the 
Messiah of the Christians, nor in the 
abrogation of the Mosaic law of works. 
But we nevertheless contend that this 
rejection of the popular religion is no 
cause for the entertainment of any ill- 
will against us, nor for the efforts which 
some over-zealous people every now 
and then make for our conversion. 
The belief of Abraham, enlarged by 
Moses, and now acknowledged by the 
Jews, is one of purity and morality, 



REV. ISAAC LEESER. 



33 



and one which presents the strongest 
possible support for civil society, espe- 
cially a government based upon prin- 
ciples of equality and liberty. We 
challenge contradiction to this position. 
We therefore say, that our presence in 
any community cannot work any injury 
to those who differ from us in religion, 
since we are peace-loving and loyal, 
wishing to do to others those acts of 
benevolence which we claim from them 
in our day of need ; and that our 
speculative opinions cannot work any 
injury to the systems which exist 
around us, inasmuch as we do not seek 
to aggrandize ourselves at the expense 
of others, and abstain from weakening 
the religious impressions of other sects, 
unless it be in self-defence. We en- 
deavour to instil principles of honesty 
in our people ; and hence but few indeed 
are ever brought to the bar of justice, 
or encumber the poor and workhouses 
to the disgrace of their name and the 
reproach of their fellows in belief. 
With regard to the efforts at conversion 
they are as senseless as the prejudice 
against the Jews. To the Jew his 
existence is a manifestation and evident 
display of the divine power. How 
must a Christian regard it? Let us 
see. "Who had the Bible first?" 
The Jews. " Who were selected by God 
as the people to bear witness of His 
being ? " The Jews. " To whom did 
the Lord promise love and protection? 1 ' 
The Jews. " To whom did he say 
that they should never cease to be a 
people ? " The Jews. It then follows 
that Providence must have had, and 
consequently still has, some great and 
general object in preserving the Jews 
from annihilation, and this must be 
acknowledged upon Christian grounds, 
since Christians too admit the truth of 
the Scriptures. Suppose now all the 
Jews were converted, their existence 
would of a certainty be at an end ; for 
it requires no reasoning to prove that 
their religion is their only preservative 
in their scattered state among all 
nations. We, as a distinct class of 
men, have always been the best evi- 



dence of the truth of revelation ; for 
our being in existence with the posses- 
sion of a distinct code of laws founded 
upon reason and truth, in ages of dark- 
ness and falsehood, can only be ac- 
counted for upon the supposition, that 
the laws and doctrines which are so 
wise and true must have sprung from 
the only Source of wisdom, to wit, the 
Author of all. Whilst, therefore, the 
Israelites maintain their identity, whilst 
they continue steadfast to Moses and the 
prophets, there will always be an 
unanswerable argument in favour of 
revelation to the sceptical unbeliever. 
Where we are known, our characters 
and our course of life will be always the 
best answers to all complaints, and the 
best defence against all supposed 
charges. But in communities even 
where we are most numerous, there are 
many who are necessarily unacquainted 
with us and our opinions ; and still 
they may have an important bearing 
upon our happiness and welfare ; we 
are therefore anxious that they should 
not hold an unworthy opinion of us or 
our creed. Besides this, we venerate 
the name of Israel, we hold dear the 
bond which entwines our destiny with 
the fame of the great ones of old ; and 
therefore, even if there were no personal 
disadvantage connected with the preju- 
dice against ourselves, we would prize 
it beyond all, could we have the happi- 
ness of witnessing among the world at 
large a proper appreciation of the 
services to religion, to science, to 
government, to order, to humanity, 
which mankind owes to the patriarchs, 
the prophets, the doctors, the martyrs 
of the house of Israel. W T e ask for no 
prerogative from the world ; our faith 
is one of opinion, and can flourish as 
well under persecution as when in com- 
mand of empires ; our God can and 
does shield us, whether we are afflicted 
or in prosperity : but we ask to be left 
alone undisturbed in the profession of 
those peculiar opinions which we claim 
to be the emanation of the Supreme 
Being ; we ask of all, to let us pursue 
the even tenor of our way, as good 



34 



HISTORY OF THE JEWS AND THEIR RELIGION". 



citizens and faithful subjects to the laws 
of the land ; and no one will ever have 
cause to complain that the Jews, as 
such, have interfered with his rights, or 
diminished in the least the full exercise 
of his political or religious privileges. 

THE DOCTRINES OF THE JEWS. 

Properly speaking, the Jews have no 
profession of faith ; they hold the whole 
Word of God to be alike fundamental, 

I and that in sanctity there is no differ- 
ence between the verses, " And the sons 
of Dan, Hushim," (Gen. xlvi. 23,) and 
"I am the Lord thy God," (Exod. 
xx. 2.) The whole Bible has the same 
immortal, infallible Author ; conse- 
quently whatever He has written for 
our instruction must be equally holy. 
To us the things handed down may 
appear unimportant ; but we do not 
know what great truths may be con- 
nected with the simplest word embraced 
in the Bible. The believing Israelite, 
therefore, searches the Scriptures as the 
most mysterious, the holiest gift, al- 
though the text is so evident as to 
afford a sure guide to his steps through 
his earthly pilgrimage, and to point his 
way to heaven. He endeavours to find 
in the pages thereof the best account 
of the ways of God with man, and a 
solution of the question, " What does 
the Lord ask of me ? " Nothing 
therefore can be unimportant to him 
which has been written by his almighty 
Father, and every word he finds re- 
corded there he must accordingly receive 
as his rule of faith. Hence the doctrine 
" that the whole Bible is the faith of 
the Israelite." But, though to the 
thinking and pious such a reference 
might be enough, there would be many 
who would find it difficult to trace 
sufficiently clearly the doctrines of the 
Bible amidst the mass of duties on the 
one hand, and narrations and predic- 
tions on the other, which the various 
books of Scripture contain. Pious 
men, therefore, have endeavoured to 
condense the biblical dogmas for the 
use of the nation at large, in order to 
afford a comprehensive view of all that 



in which, according to our received 
mode of interpretation, we believe with 
an entire faith as children of Israel. 
Nevertheless it must be understood that 
these dogmas, or Articles of Faith, 
though universally admitted as true, 
have never yet become a test of a 
Jewish experience ; since it is enough 
for us if we admit the truth of the 
whole Bible, which of itself includes the 
belief in what have been termed "the 
Articles of Maimonides," which learned 
doctor was probably the first who 
reduced his religion to a limited number 
of fundamental principles, without 
thereby excluding the necessity of 
believing implicitly whatever other 
doctrines might otherwise be drawn 
from the sacred Text. 

Having premised this, to avoid 
giving a false view of our creed, of 
which no trace as an entire system can 
be discovered in so many words, either 
in the Bible or in the writings of 
our early doctors, we will proceed to lay 
down the three great bases of belief: — 

I. We believe in the existence of the 
Deity, the Creator of all things. 

II. We believe in the existence of a 
revelation of his will by the Creator. 

III. We believe in the existence of a 
just system of reward and punishment, 
or a full accountability for all our acts. 

But the Bible reveals to us ampler . 
details of doctrines, in part especially 
applicable to us as Israelites to whom 
the law was first given, and partly of 
universal applicability. Of the latter 
we have generally assumed thirteen 
cardinal principles, which are the key 
of our theological views. They are — 

1. The belief in an Almighty Crea- 
tor, who alone has called all things 
into being, and still continues to govern 
the world which He has made. 

2. The belief in the absolute and 
perfect unity of the Creator, that He is 
therefore indivisible in every sense of 
the word, always the same, who was, 
is, and ever will be, unchanged as from 
the beginning. 

3. The belief in the incorporeality of 
the Creator, that He is not a material 



REV. ISAAC LEESER. 



35 



being:, and cannot be affected by acci- 
dents which affect material things. 

4. The belief in the absolute and 
perfect eternity of the Creator. 

5. The belief, that the Creator is the 
sole being to whom we should pray, 
since there is no one who shares his 
powers, that we should address our 
prayers to him. 

6. The belief in the truth of all the 
words of the prophets. 

7. The belief in the truth of the 
prophecy of Moses, and that he was the 
greatest of all the prophets and wise 
men who have lived before him or will 
come after him. 

8. The belief in the identity of the 
law which we now have, and that it is 
unchanged, and the very one which 
was given to Moses. 

9. The belief in the permanency of 
the law, and that there has not been, 
nor will there ever be, another law 
promulgated by the Creator. 

10. The belief in the omniscience of 
the Creator. 

11. The belief that the Creator will 
reward those who keep his command- 
ments, and punish those who transgress 
them. 

12. The belief in the coming of the 
King Messiah, who is to accomplish for 
the world and Israel all that the prophets 
have foretold concerning him. And 

13. The belief in the resurrection of 
the dead, when it may please the Al- 
mighty to send his spirit to revive those 
who sleep in the dust. 

The Messiah whom we expect is not 
to be a god, nor a part of the godhead, 
nor a Son of God in any sense of the 
word ; but simply a man eminently 
endowed, like Moses and the prophets 
in the days of the Bible, to work out 
the will of God on earth in all that the 
prophets have predicted of him. His 
coming, we believe, will be the signal 
for universal peace, universal freedom, 
universal knowledge, universal worship 
of the One Eternal ; objects all of high 
import, and well worthy to be attested 
by the visible display of the divine 
glory before the eyes of all flesh, just 



as was the presence of the Lord mani- 
fested at Sinai, when the Israelites 
stood assembled to receive the law 
which was surrendered to their keeping. 
In the days of this august ruler, the 
law, which was at first given as "an 
inheritance of the congregation of Ja- 
cob," will become the only standard of 
righteousness, of salvation, for all man- 
kind, when will be fulfilled to its fullest 
extent the blessings conferred upon 
Abraham, Isaac, and Jacob, that "in 
their seed all the families of the earth 
should be blessed." We believe, far- 
ther, that the time of this great event 
is hidden from our knowledge, and is 
only known to the Creator, who in his 
own good time will regenerate the 
earth, remove the worship of idols, 
banish all erroneous beliefs, and estab- 
lish his kingdom firmly and immovably 
over the hearts of all the sons of man, 
when all will invoke Him in truth, and 
call him God, King, Redeemer, the One 
who was, is, and will be, for ever and 
ever. We believe that the time may 
be distant, thousands of years removed ; 
but we confidently look forward to its 
coming, in the full confidence that He 
who has so miraculously preserved his 
people among so many trials and dan- 
gers, is able and willing to fulfil all he 
has promised, and that his power will 
surely accomplish what his goodness 
has foretold ; and that he will not rest 
in the fulfilment of his word, till all 
the world shall acknowledge his power, 
and ceaseless incense ascend to his holy 
name from the rising of the sun even 
unto his setting ; when the altars of 
falsehood shall crumble, and the domin- 
ion of unbelief be swept from the face 
of the earth. 



To the historical and doctrinal state- 
ment of the Jewish writer, may be 
appended the following devotional 
composition, by a young lady of the 
Jewish persuasion iu England : — 

PRAYER FOR DAILY GUIDANCE. 

Oh ! Thou most holy blessed God I 



36 



HISTORY OF THE JEWS AND THEIR RELIGION. 



I come to seek Thine aid, and to ask 
Thy Divine counsel this day. Teach 
me how to act in all things, and let 
me be so entirely governed by Thy 
glorious presence that my own power 
may be lost in the heavenly radiance of 
Thine. May no thoughts of self in- 
trude for one single moment on my 
mind, but let every thought and every 
wish be absorbed in one earnest desire 
of loving and pleasing Thee, so that 
each gift I possess, and each action I 
do, may redound to Thine honour and 
glory. Enable me, oh ! my heavenly 
maker ! to lead all who come in my 
path to worship and adore Thee, and 
to make the knowledge of Thee their 
highest knowledge, and their trust in 
Thee their highest trust. Oh ! Thou 
incomprehensible glory ! who fillest 



heaven and earth with Thine unlimited 
power and eternal goodness — oh! aid 
my endeavours this day, and every 
day, to attain that degree of perfection 
in all my pursuits and undertakings, 
that I may feel conscious of Thy 
guidance, and not be led to give to 
myself that praise which is due to Thee 
alone. Endow me, I beseech Thee, 
with the spirit of wisdom and judgment, 
that descending from the inexhaustible 
fountain of wisdom, I might not cease 
to act worthily of the teaching of my 
Heavenly Father. May my entire 
dependence upon Thee fill me with con- 
fidence and humility, so that resting in 
Thy wonderful love, and constant, 
though invisible care, I may not only 
be Thine now, oh ! God, but for ever 
and ever. Amen. 



HISTORICAL NOTES BY THE EDITOR. 



The number of Jews in Great 
Britain has been estimated variously 
at from 30,000 to 60,000. They 
have ten principal synagogues in Lon- 
don, and thirty-six in the provinces ; 
namely, in Bath, Bedford, Birming- 
ham, Brighton, Bristol, Canterbury, 
Chatham, Cheltenham, Cambridge, 
Dover, Dublin, Exeter, Edinburgh, 
Falmouth, Glasgow, (two synagogues,) 
Hull, Ipswich, Leeds, Liverpool, (two 
synagogues,) Manchester, (two syna- 
gogues,) Myrthyr, Newcastle, Norwich, 
Nottingham, Penzance, Portsmouth, 
Plymouth, Ramsgate, Sheerness, Shef- 
field, Southampton, Sunderland, Swan- 
sea, and Yarmouth. 

The Jews first settled in this country 
on the invitation of William the Con- 
queror, although there are traces of 
them so early as in the Saxon heptar- 
chy. They are seldom mentioned in 
the more remote periods of our history, 
except in connection with some flagrant 
acts of plunder, oppression, or persecu- 
tion, of which they were the objects. 
Under the first three Norman monarchs 
the Jews enjoyed some degree of pro- 
tection and favour, and in the reign of 



William I. were known as "the king's 
men ; " but, when they began to 
acquire property and wealth, it became 
the practice of successive sovereigns to 
extort money from them on various 
pretences. They devoted themselves 
to commerce, many of them engaged 
in' teaching, some practised as physi- 
cians. From the reign of Richard I. 
to that of Edward L, when the Jews 
were banished from England, they were 
subjected to every species of wrong and 
oppression. Sir Walter Scott has not 
over-estimated their sufferings when he 
says, " Except perhaps the flying fish, 
there was no race existing on the 
earth, in the air, or in the waters, who 
were the objects of such an unintermit- 
ting, general, and relentless persecution 
as the Jews of this period." The 
number of Jews banished from Eng- 
land in 1217 is stated to have been 
about 16,000; but Britain was never 
altogether destitute of the Israelitish 
race. With the milder spirit of the 
Reformation appeared more tolerant sen- 
timents towards this persecuted people. 
Queen Elizabeth's physician, Rodrigo 
Lopez, was a Jew; and, although it 



HISTORY OF THE JEWS AND THEIR RELJGI0N. 



37 



was in the same reign that Shakspeare 
produced his immortal delineation of 
Shylock, it does not appear to have 
revived the prejudices against the 
Israelites; towards whom popular dis- 
like had so much abated in the time of 
Charles L, that when Henrietta, the 
queen consort of England, visited 
Amsterdam in 1642, she went to the 
Jewish synagogue, in company with 
the Prince of Orange, to whom the 
Rabbi Menasseh Ben Israel delivered a 
complimentary address. The same per- 
sonage appeared before the English 
parliament in 1655, and petitioned 
Cromwell for the re-admission of his 
brethren into this realm. In 1656 the 
Protector granted the Jews a dispensa- 
tion and toleration to settle in this 
country. In 1666, when their number 
was already considerable, Charles II. 
formally renewed the permission to the 
Jews to reside and practise their religion 
in England, and great numbers flocked 
thither from all parts of the continent, 
and availed themselves of the privilege. 
The first catechism of the Jewish faith 
was printed in London, in the year 
1680. William, Prince of Orange, 
was supplied by a Jew in Amsterdam 
with the money necessary to his under- 
taking his great expedition to England 
in 1688, a fact showing that for the 
glorious Revolution of that memorable 
year the British nation was in no small 
degree indebted to the spirit and liber- 
ality of the sons of Israel. "My 
Lord," said the Hebrew, " you are in 
want of money to accomplish a great 
national project ; I have brought you 
from our people two millions. If you 
succeed, you will refund them to me ; 
if you fail, we are quits ! " It is need- 
less to add, that in William the Third 
the Jews possessed a fast friend. The 
Israelitish population in London con- 
tinuing to increase, a second synagogue 
was established in 1726 ; and, at this 
period, instead of Christians assuming 
a hostile or persecuting attitude towards 
their Jewish fellow-subjects, efforts now 
began to be made by different Protes- 
tant denominations for their conversion. 



About the commencement of the reign 
of George II. there were synagogues in 
Canterbury, Cheltenham, Cambridge, 
Bristol, Edinburgh, Glasgow, Liverpool, 
and Manchester. In the year 1753, a 
Naturalization Bill was passed by Par- 
liament in favour of the Jews, but this 
measure was in advance of the spirit of 
the time, and was repealed next year 
in deference to popular clamour. Under 
the reign of George III. the Jews con- 
tinued to increase in wealth and influ- 
ence. One of their most prominent 
men was Samson Gideon, an eminent 
financier, who died in 1762, bequeath- 
ing £2000 to the sons of the Clergy 
Society, to which he had been an 
annual subscriber, and £1000 to the 
Jewish synagogue, on condition of his 
being interred in its cemetery. Lord 
George Gordon, the notorious instigator 
of the "No Popery" riots in London, 
became a Jew in advanced life, sub- 
mitted to the rite of circumcision, and 
died in the Hebrew faith. About the 
same period, David Ricardo, the cele- 
brated economical writer, abandoned 
the Jewish persuasion while he was yet 
a young man, and became connected 
with the Church of England. The 
Goldsmid family rose to eminence as 
financiers in 1792, by supplying money 
to the government, in which they suc- 
cessfully competed with the bankers, 
and ultimately superseded them. In 
our own times, the Rothschild family 
has acquired an unexampled ascendency 
by means of the extent and variety of 
their financial operations, pervading 
the whole of the continental states, 
and exercising a great influence on 
the monetary transactions of this 
country. 

In the year 1835, after various 
attempts to remove the civil disabilities 
of the Jews in Great Britain, they were 
made eligible to municipal offices, and 
became sheriffs, aldermen, and common 
council men. Sir Moses Montefiore 
received the honour of knighthood from 
Queen Victoria, soon after her accession 
to the throne, for his services to the 
eastern Jews, who had been subjected to 



38 



HISTORY OF THE JEWS AND THEIR RELIGION. 



most injurious treatment at Damascus 
and Rhodes, on the groundless charge 
of their having been concerned as a 
people in the assassination of a priest 
named Thorn asso. Sir Moses Monte - 
fiore went personally to Constantinople 
and Alexandria to plead the cause of 
the oppressed Israelites wjth the Sultan 
in the former capital, and the Pasha of 
Egypt, the late Mehemet Ali, in the 
latter, and his benevolent mission was 
crowned with complete success. In 
1846 was passed by the British Parlia- 
ment, the Religious Opinions Relief 
Bill, enacting that all Her Majesty's 
subjects professing the Jewish religion, 
in respect to their places for religious 
worship, education, and charitable 
objects, shall be subject to the same 
laws as those of Her Majesty's Protes- 
tant subjects dissenting from the Church 
of England. Baron Lionel de Roths- 
child, in 1847, was elected by the 
citizens of London to represent them in 
Parliament, but he was prevented from 
taking his seat by the oath adminis- 
tered to Members of Parliament, " on 
the faith of a Christian." Lord John 
Russell has made repeated attempts to 
accommodate the oath to the case of 
the Baron, but his object has hitherto 
been frustrated, although such an 
alteration of the oath, as woidd have 
adapted it to the circumstances of 
Jewish members, formed one of the 
provisions of the new Parliamentary 
Reform Bill, introduced, but subse- 
quently withdrawn, in the session of 
1852. 

The most important event in the 
modern history of the Jews in Great 
Britain, was the reform movement 
begun a few years ago, in accordance 
with the long-cherished desire of 
a number of influential Jews in 
London, by whom it has been car- 
ried into effect. The distinctive 
features of this movement were the 
rejection of the oral or traditional law, 
and the improvement of the synagogue 
worship. The innovation was strenu- 
ously resisted by the adherents of the 
old established system, whose chief 



Rabbi, Dr. Hirschell, issued a decree, 
formally excommunicating the reform- 
ers, which deed was ratified by Dr. 
Alder, who succeeded Dr. Hirschell, on 
the death of the latter, in 1844. The 
reforming party constituted themselves 
into a separate synagogue, under the 
designation of British Jews, and ap- 
pointed Dr. W. Marks to the office of 
Rabbi, whose first step was to revise 
the Hebrew Liturgy, and bring it into 
conformity with the scriptural standard 
set up by the new sect. 

From "The History of the Jews in 
Great Britain, by the Rev. Moses Margo- 
liouth," to which work we are indebted 
for several of the above particulars, we 
quote, in a condensed form, the follow- 
ing information respecting the principal 
English provincial synagogues. To a 
certain extent they are all under the 
authority of the great synagogue in 
Duke's Place, London, which is re- 
garded as the mother church of the 
British Jews. The congregations in 
the provinces have each a vote in the 
election of a Chief Rabbi, who in his 
turn exercises a certain jurisdiction over 
the provincial synagogues, having the 
power of deposing such of their readers 
or lecturers as prove unworthy of their 
office. Birmingham early attracted 
the attention of the metropolitan Jews, 
some of whom were attracted to that 
town by the style of its manufacture in 
1720, at which period a congregation 
was there established. It was in the 
synagogue of Birmingham that Lord 
George Gordon conformed to the faith, 
and submitted to the initiatory rite, of 
Judaism. The poor Jewish youth of 
the town are educated at an extensive 
free school, the foundation stone of 
which was laid by Sir Moses Montefiore 
in 1841, and a medal was struck in 
commemoration of the event. For a 
number of years the minister of the 
Birmingham synagogue was Dr. Rap- 
hall, the learned editor of the " Hebrew 
Review," and who subsequently emi- 
grated to the new world. The syna- 
gogue of Liverpool likewise dates from 
an early period in the eighteenth cen- 



HISTORY OF THE JEWS AND THEIR RELIGION. 



39 



tury. It received important advantages 
from the settlement in Liverpool, in 
1762, of Mr. Yates, who came to this 
country in the retinue of Queen Char- 
lotte, and was offered a situation in 
the royal suite by George III., but 
preferring a humbler sphere, lest he 
should be tempted to forget his God, he 
obtained a post in the custom-house. 
The authorities of that establishment 
had so much respect for Mr. Yates, that 
they allowed him to absent himself 
every Saturday, in order that he might 
observe the Jewish Sabbath ; and when 
he died, the custom-house was closed 
on the day of the funeral, in respect to 
his memory. He acted for some time 
in the capacity of minister of the con- 
gregation, till he was instrumental in 
procuring the appointment of Mr. Hart 
to that office in 1780. The Hebrews 
in Liverpool have, ever since that 
period, continued to increase in num- 
bers, wealth, and influence, and the 
memories of Mozley, Samuel, and others, 
are cherished for their benevolence. 
Mr. Isaacs, the minister of the Liver- 
pool synagogue, was the first to estab- 
lish Hebrew lectures in this country, 
and several of his discourses have been 
published. The Manchester synagogue 
was founded by Mr. Nathan in 1780. 
It was in this town that Eothschild 
began his career. The Jews of Man- 
chester, like their brethren generally, 
are very attentive to the wants of their 
poor. Dr. Schiller and Mr. T. Theo- 
dore, both Jews, resident in the town, 
have reflected honour on the Hebrew 
brotherhood by their talents and 
writings. 

On the subject of Jewish literature 
in the United Kingdom, Mr. Margoli- 
outh makes the following remarks : — 

" The Anglo-Jewish literati and 
literature laboured under the most 
disadvantageous circumstances, ever 
since the Hebrews returned to this 
country. The Hebrew literature, 
strictly so called, being very little 
understood by the English Christians, 
was discarded by the great mass of the 
British savans. The generality of the 



Jews who flocked to this country, soon 
after the British isle became hospitable 
towards them, came here to enjoy peace 
and safety, and not to distinguish them- 
selves as Spinozas, Mendelssohns, &c 
Besides, the portals of the English uni- 
versities and colleges were closed against 
them. What else can be the result, 
under such a pressure of disadvantages, 
but a contraction of all intellectual 
faculties, and a drying up of all the 
sources of genius and learning. We 
accordingly find the few literary 
Hebrews which are, nevertheless, found 
in this realm, complain bitterly of the 
apathy of their richer brethren with 
regard to the promotion of learning. 
The columns of the ' Jewish Chroni- 
cle ' are now and then embellished with 
a pathetic appeal to the wealthy and 
influential for support, in the endeavour 
to raise the literary character of the 
English Israelite." 

The whole Jewish people scattered 
throughout the world have been esti- 
mated at five millions, of which num- 
ber two millions inhabit the different 
European states — the largest proportion 
within the dominions of Russia. Com- 
paratively few Jews reside in Palestine, 
although many continue to make pil- 
grimages to that land of their affections 
and their hopes. 

According to Mr. Leeser, the writer 
of the foregoing article, the number of 
Jews in New York is 10,000. Till the 
year 1827, one synagogue sufficed for 
that city ; but since that period five 
congregations have sprung up, and the 
Israelites are annually receiving acces- 
sions from Europe by emigration. The 
first settlement of Jews in America took 
place in New Amsterdam, when it was 
under the Dutch government, about 
1G60. They are now scattered through- 
out the various states of the Union. 
Each congregation or synagogue is 
independent, electing its own minister, 
and making its own laws. With the 
exception of one educational establish- 
ment in New York, and another in 
Cincinnati, together with Sunday- 
schools in other cities, the Jews have 



40 



HISTORY OP THE JEWS AND THEIR RELIGIOW. 



no colleges or public schools in the 
United States. 

For a general description of modern 
Judaism, and of Jewish doctrines and 
observances, reference may be made to 
Dr. Cox's " Biblical Antiquities," 
forming one of the volumes of the 
Encyclopedia Metropolitana. For the 
purpose of the present work, it is not 
necessary to advert to the sects of 
Pharisees, Sadducees, Samaritans, and 
Essenes of former times ; but the gen- 
eral reader will be interested by the 
following brief sketch, in conclusion, of 
the Caraites or Karaites, that is, Scrip- 
turists, so denominated from their ad- 
hering more closely to Scripture than 
the Rabbinical Jews, who add to the 
written or Mosaic law the traditions of 
the Talmud or Oral law. 

The Caraites are of very ancient 
origin, and claim to represent the 
genuine succession of the Jewish 
Church. The rise of this sect is in- 
volved m obscurity. There are traces 
of the Caraites about the sixth century 
of our era, contending for the sufficiency 
of the Old Testament Scriptures alone, 
against the Rabbinical doctors of the 
time. Their tenets appear to be the 
following: viz., 1. That all material 
existences, the worlds and all that are 
in them, are created. 2. That the 
Creator is himself uncreated, that there 
is no similitude of him, but that he is 
one alone. 4. That Moses was com- 
missioned by him. 5. That through 
Moses was revealed the perfect law of 
God. 6. That it is the duty of the 
faithful to know the Scriptures, that is, 
the law, and the exposition thereof. 
7. That God directed or inspired the 
other prophets by the prophetical 
spirit. 8. That God will restore the 
sons of men to life at the day of judg- 
ment. 9. That God will render to 
every man according to his works. 10. 



That the Jews have not been cast off 
by God, but only chastened, and they 
look for salvation by Messiah the sou of 
David. In common with the other Jews, 
the Caraites believe that the Messiah is 
yet to come, and it is their persuasion 
that he will be a temporal king. They 
dispense with many of the observances 
of the Rabbinical Jews, and maintain a 
simple form of worship. They have 
never been a numerous sect, and pro- 
bably are outnumbered by the Jews in 
London alone. They are found chiefly in 
Damascus, Constantinople, Cairo, Per- 
sia, Lithuania, and the Crimea. Their 
honesty is proverbial, and their general 
character and conduct irreproachable. 
In Wolffs journals we find the following 
translation of a hymn of great sim- 
plicity and tenderness of feeling, which 
is chanted responsively by the Caraite 
Rabbi and people dwelling at Jerusa- 
lem:— 

" On account of the palace which is laid waste, 

We sit down alone and weep. 
On account of the temple which is destroyed, 

We sit down alone and weep. 
On account of the walls which are pulled 
down, 

We sit down alone and weep. 
On account of our majesty which is gone. 

We sit down alone and weep. 
On account of our great men who have been 
cast down, 

We sit down alone and weep. 
On account of the precious stones which are 
burnt, 

We sit down alone and weep. 
On account of the priests who have stumbled, 

We sit down alone and weep. 
On account of our kings who have despised 
Him, 

We sit down alone and weep. 
We beseech Thee, have mercy upon Zion; 

Gather the children of Jerusalem. 
Make haste, Redeemer of Zion ; 

Speak to the heart of Jerusalem. 
May beauty and majesty surround Zion; 

And turn with Thy mercy to Jerusalem. 
Remember the shame of Zion ; 

Make new again the ruins of Jerusalem. 
May the royal government shine again over 
Zion; 

Comfort those who mourn at Jerusalem. 
May joy and gladness be found upon Zion; 

A Branch shall spring forth at Jerusaleml * 






THE ROMAN CATHOLIC CHURCH. 

BY PROFESSOR W. JOS. WALTERS, 

PHILADELPHIA. 



" Catholtc " is from a Greek word 
signifying whole, general, universal; 
and is applied to the Church to desig- 
nate the union in one body of all par- 
ticular churches confessing one Lord, 
one Faith, one Baptism, and one God 
and Father, (Eph. iv. 5. ) " The Catho- 
lic Church," says St. Cyril of Jerusalem, 
" is so called because she is spread over 
the whole habitable globe, from one end 
to the other," (Catech. xviii.); and this 
in conformity with the declaration of 
our Lord, that "penance and remission 
of sins should be preached in his name 
unto all nations, beginning at Jerusalem," 
(Luke xxiv. 47 ; ) and with his com- 
mand to his Apostles, " Go ye into the 
whole world and preach the Gospel to 
every creature," (Mark xvi. 15 ;) 
whence the saints are represented in 
heaven proclaiming, " Thou hast re- 
deemed us to God in thy blood, out of 
every tribe, and tongue, and people, 
and nation," (Apocalypse, v. 9.) 

Wherever a new doctrine has been 
preached in opposition to the doctrines 
of the existing Catholic Church, the 
patrons and followers of the new doc- 
trine have derived their distinctive 
appellation from some circumstance 
peculiar to themselves ; whilst the 
adherents of the old doctrine, remaining 
in communion with the Catholic Church 
in other places, have retained their 
former name of Catholics. Hence St. 
Cyril (Anno 350), tells his hearers, 
u When they go to a strange place, not 
to ask for the church simply — for the 
heretics have their places of worship — 
but to inquire where the Catholic 



Church is," (Catech. xviii.) And St. 
Augustine (Anno 400,) remarks, that 
u though all heretics wish to be called 
Catholics, yet they never dare to point 
out their own meeting-house to a 
stranger, who inquires for the Catholic 
place of worship," (Cont. Epist. Fun- 
dam, c. iv.) 

Thus it had been in all ages, from 
the foundation of Christianity ; and 
thus it was in the beginning of the six- 
teenth century, when certain religious 
innovators made a formal protest against 
some of the doctrines taught by the 
Catholic Church of that period. From 
this protest they obtained the name of 
Protestants or Protesters; while the 
adherents of the ancient faith continued 
to be called Catholics. The Separatists, 
however, soon experienced the incon- 
venience of which St. Augustine has 
spoken above. How could they protest 
against the doctrines of the Catholic 
Church, while in the creed they pro- 
fessed to believe the Catholic Church ? 
To escape from this difficulty, some 
divines of other communions have main- 
tained, that they (the Protestants) are 
the real Catholics, under the ingenious 
pretence that they teach the doctrines 
originally established by the Apostles 
in the Catholic Church. But this can- 
not avail them, for two reasons: 1st, 
The word Catholic has no direct refer- 
ence to the truth or falsehood of doc- 
trine. It points out universality, it 
designates "the Church spread over 
the whole inhabitable world," — a de- 
signation to which they can have 
no claim. 2d, If their reasoning be 



42 



THE KOMAN" CATHOLIC CHURCH. 



admitted, we must concede the title of 
Catholic to every heterodox sect that 
ever had existence. For all these sects 
believed that their peculiar doctrines 
were true ; and of course they might 
thence infer, as the divines in question 
do, that the doctrines in question were 
those of the Apostles, and gave to them 
a right to the appellation of Catholics. 

So long as the creed is true, there 
must exist a Catholic Church, in which 
the reciters of the creed may profess 
their belief. There was, then, such a 
church when the so-called reformers 
were born. By Catholic ministers 
they were baptized ; in Catholic doc- 
trines they were educated ; in the 
Catholic Church they were taught to 
believe. Subsequently they separated 
from her — a separation that certainly 
could not affect her right to the title of 
Catholic, which she had possessed for so 
many centuries. She still exists, and 
is still the same Catholic Church. 
Their followers also still exist, and may 
justly Claim the names assumed bf their 
fathers. They may be Anglicans, or 
Lutherans, or Calvinists, or Baptists, or 
any other denomination whatever : but 
one thing is certain, — they cannot be 
Catholics. 

As to the term " Roman Catholic," 
it shows the bond of union which binds 
the various churches of Christendom in 
the profession of the faith of the chief 
See of the entire Christian world. 
Hence, it always brings to the mind of 
the faithful in any clime, the great, 
primitive senior church, the Church of 
Rome ; and as more nations became 
converted to the faith, they were called 
by their different appellations, as 
"English Roman Catholics," "Ameri- 
can Roman Catholics," " French 
Roman Catholics," &c. 

"The reproachful epithets of 'Papist,' 
♦Romanist,' 'Popish,' 'Romish,' &C, 
are no longer applied to them (the 
Catholics) by any gentleman or scholar," 
(Rev. J. Nightingale, author of " A 
Portraiture of Methodism," &c.) 

The same liberal Protestant makes 
the following quotation from a sermon 



of Dr. Butler, preached, at Cambridge, 
at the installation of the Duke of 
Gloucester: "Popery, as it is called, 
is still a fertile theme of declamation to 
the old women and children of the year 
1811. This term Papist is reproach- 
ful, conveys an erroneous idea, keeps 
alive a dishonourable prejudice, and 
ought to be abolished ; nor will I ever 
believe that man a sincere friend to 
Christian liberty who persists in the 
use of it." 

THE DOGMAS OF THE CATHOLIC 
FAITH. 

" We see now through a glass in a 
dark manner : but then [we shall see] 
face to face. Now I know in part, but 
then I shall know even as I am known. 
And now there remain Faith, Hope, 
Charity, these three : but the greater of 
these is charity," (1 Cor. xiii. 12, 13.) 

In these words the Apostle speaks of 
the natural blindness of men respecting 
religion. He teaches, that whilst we 
live in this lower world, encompassed 
with clouds and darkness, we see 
faintly and obscurely the things that 
are above ; that the revelations, made 
to us respecting a future world, are 
often wholly above our comprehension, 
and generally full of mystery and diffi- 
culty ; that we shall never be able fully 
to comprehend them, till the veil is 
drawn aside by death, and we behold 
God face to face : in whom, as in a 
clear mirror, all truth and all knowledge 
will be found. 

While here upon earth, there remain 
for our exercise three virtues — Faith, 
Hope, and Charity. These united, 
form an epitome of the whole duty of a 
Christian. 

Faith serves as a remedy for our 
natural defects, and supplies the place 
of knowledge. It teaches us to believe, 
without doubting, doctrines which we 
cannot comprehend, on the testimony 
of God, who has taught them. It 
teaches us to put a restraint on the 
daring flights of reason, and to confine 
within its proper limits this noblest of 
our natural gifts: to employ it in 



PROFESSOR WALTERS. 



43 



examining' the grounds upon which reve- 
lation rests, but not in discussing the 
credibility of any subject which it dis- 
covers to have been revealed ; to Avait 
with patience till our faculties are en- 
larged, and the obstacles to our know- 
ledge removed, and, in the meantime, 
with the humility and simplicity of 
children, to receive, venerate, and love 
the hidden and mysterious truths taught 
us by the invisible and incomprehensible 
Deity. 

Hope teaches us to look forward 
•with humble confidence to future happi- 
ness. It is an essential doctrine of 
revelation, that God really and truly 
desires the salvation of all mankind ; 
that he created all for this end ; that 
with this view, Jesus Christ, his eternal 
Son, died upon the cross, and estab- 
lished the Church with all necessary 
helps to salvation ; that consequently, 
if we do our best endeavours, we shall 
be saved, not indeed by our natural 
strength, for with this alone we can do 
nothing, but by the help of grace, 
which God is ever ready and desirous 
to impart to those who employ the pro- 
per means of obtaining it ; that, conse- 
quently, if any one is lost his perdition 
is from himself alone, and that if any 
one despair or cease to hope, it must 
either be that he refuses to do his best, 
or that he violates the doctrine of faith, 
and accuses God of injustice. Hope 
gives peace to the mind, not by impart- 
ing a certainty of future happiness, 
which even the Apostle himself declares 
he did not possess, but by inspiring a 
firm yet humble confidence in the pro- 
mises, the mercy, and the merits of 
Christ. 

Charity is the first, the greatest, 
the most essential of all the Christian 
virtues. It is not synonymous with 
benevolence to the poor. It does not 
consist merely in relieving the dis- 
tressed, comforting the sorrowful, cloth- 
ing the naked, and similar works of 
brotherly kindness ; for St. Paul says, 
" If I should distribute all my goods to 
feed the poor, and if I should deliver 
my body to be burned, and have not , 



chanty, it profiteth me nothing," (1 
Cor. xiii. 3.) Charity, then, is some- 
thing more than benevolence. It is a 
virtue which regards God as well as 
man. It would be a partial and im- 
perfect virtue, indeed, if it excluded 
God, the most perfect, the most 
amiable, the only adorable being, the 
first of benefactors, the best of friends, 
the most tender and loving of parents. 
It teaches us to love God above all 
things, to prefer his law and will before 
every consideration, to make them the 
rule, guide, and criterion of our 
thoughts, our words, and our conduct. 
It prepares us at any moment to sacri- 
fice whatever we value most in life, 
rather than violate the allegiance we 
owe to our sovereign Lord. It teaches 
us to worship Him in the manner He 
requires, and consequently to follow the 
religion which we sincerely believe to 
have been established by Him. For 
should any man say to God, " I love 
thee, ,0 God, but I will not worship 
thee in the manner which thou hast 
commanded, but in a manner which I 
consider as good or better," would he 
not offer an affront to God? Would 
he not be considered as a rebel against 
the Divine majesty? Would not 
his selfish homage be rejected with dis- 
dain ? 

This sacred virtue teaches us to love 
every neighbour as ourselves, in thought, 
in word, and in deed. It forbids us to 
think unkindly, or to judge rashly of 
any human being ; it commands us to 
put the best construction on his conduct, 
to excuse it when we can, and palliate 
it when it will not admit of excuse, 
and this, even though our judgments 
be confined to the secrets of our own 
breasts. 

Still more does it require that our 
words be regulated by the same prin- 
ciples — that nothing escape our lips 
which can injure our neighbour's repu- 
tation, or disturb his peace of mind— 
that, when occasion offers, we under- 
take his defence, excuse his defects, 
extenuate his errors, and proclaim his 
merits. It teaches us to assist him in 



44 



THE ROMAN CATHOLIC CHURCH. 



his distress, comfort him in his sor- 
rows, advise him in his doubts, correct 
his errors, and, as far as lies in our 
power, promote all his temporal and 
spiritual interests. 

Such is the virtue of charity, which 
the Apostle declares to be the greatest 
and most essential of Christian virtues. 
It is a universal virtue. It admits of 
no exception. It extends to God and 
to our fellow creatures of every country, 
of every colour, of every disposition, of 
every opinion, of every sect. The man 
who should exclude from his universal 
charity one single child of Adam, (be 
his country, his conduct, his religion, 
whatever it may,) transgresses this first 
of the Divine commands, and becomes 
guilty of all, (James ii. 10.) 

ONE GOD IN THEEE DIVINE PEESONS. 

The Catholic Church holds, as the 
foundation of all religion, that there is 
but one supreme, self-existent, eternal 
Deity, infinite in wisdom, in goodness, 
in every perfection ; by whom all things 
were made, in whom all that exist 
"live and move, and be," (Acts xvii. 
28.) It teaches that our first duty is 
to love God, and adore him alone ; that 
the worst of treasons and the greatest 
of crimes is, to give his homage to any 
creature whatsoever. It teaches that 
in this one God, there are three Divine 
persons, perfectly distinct in person- 
ality, perfectly one in nature ; that the 
second Person descended from heaven, 
became man, and died upon a cross for 
the salvation of all mankind : that 
through his blood all may be saved, 
and that there is "no other name under 
heaven given to men," in which any 
one can obtain salvation, (Acts iv. 12;) 
that all spiritual graces and blessings 
actually bestowed in this life, or hoped 
for in the next, must be derived origin- 
ally from the sufferings and merits of the 
Divine Redeemer alone. 

REDEMPTION THROUGH CHRIST. 

Catholics believe in one Lord Jesus 
Christ, the eternal Son of God ; who, 
for us sinners and for our salvation, 



was made man, that he might be the 
Head, the High Priest, the Advocate 
and Saviour of all mankind. We 
acknowledge him our only Redeemer, 
who paid our ransom by dying for us 
on the cross ; that his death is the 
fountain of all our good ; and that 
mercy, grace, and salvation, can by no 
means be obtained but through him. 
We confess him to be the Mediator of 
God and man, the only Mediator of re- 
demption: and the only Mediator of 
intercession too, who intercedes in such 
manner as to stand in need of no other 
merits to recommend his petitions. 
But as for the saints, although we 
address ourselves to them, and desire 
their prayers, as we do also to God's 
servants here upon earth, yet we mean 
no otherwise than that they would pray 
for us, and with us, to our common 
Lord, who is our God and their God, 
through the merits of the same Jesus 
Christ, who is our Mediator and their 
Mediator. 

THE HOLT SPIRIT. 

Catholics believe that the Holy 
Ghost, the third person of the blessed 
Trinity, proceeds from the Father and 
the Son, and is equally God with them, 
and that he is "the other Comforter" 
promised to the Apostles, to abide with 
the Church for ever. The Holy Spirit 
descended on our Saviour in the form 
of a dove, a fit emblem of that peace, 
that reconciliation, between God and 
man, which he was about to accom- 
plish by his death. The same Holy 
Spirit descended on the disciples in the 
visible form of fire, an emblem of that 
supernatural change which he was 
about to work in their hearts, by the 
purification of their feelings and aspira- 
tions from the dross of sensual ideas 
and affections. " And I will ask the 
Father, and he shall give you another 
Paraclete, that he may abide with you 
for ever. The Spirit of truth, whom the 
world cannot receive, because it seeth 
him not, nor knoweth him : but you 
shall know him ; because he shall abide 
with you, and shall be in you. These 
things have I spoken to you, abiding 



PROFESSOR WALTERS. 



45 



with you. But the Paraclete, the Holy 
Ghost, whom the Father will send in 
my name, he will teach you all things, 
and bring all things to your mind, 
whatsoever I shall have said to vou," 
(St. John, xiv. 16, 17, 25, 26.)" By 
the term "Paraclete" is understood a 
comforter, or an advocate ; inasmuch 
as by inspiring prayer, he prays, as it 
were, in us, and pleads for us. It is 
also evident from the above text, that 
this Spirit of truth was promised, not 
only to the persons of the Apostles, but 
also to their successors through all 
generations. 

Again : Christ's last words, before 
ascending up to his Father, were : "But 
you shall receive the power of the Holy 
Ghost coming upon you, and you shall 
be witnesses unto me in Jerusalem, and 
in all Judea, and Samaria, and even to 
the uttermost part of the earth," 
(Acts, 1. 8.) In the following chapter 
of the Acts we see the fulfilment of this 
promise, and hear the testimony of the 
chief of the Apostles : " This Jesus hath 
God raised again, whereof all we are 
witnesses. Being exalted, therefore, 
by the right hand of God, and having 
received of the Father the promise of the 
Holy Ghost, he hath poured forth this 
which you see and hear," (Acts, ii. 
32, 33.) 

JUSTIFICATION. 

It is the Catholic belief that no man 
can be justified, either by the works of 
nature, or of the law of Moses, without 
faith in Jesus Christ. That we can- 
not by any prudent works merit the 
grace of justification. That all the 
merit of our good works is the gift of 
God ; and that every merit and satis- 
faction of ours entirely depends on the 
merits and passions of Christ. Or, in 
other words, that our sins are gratuit- 
ously remitted to us by the mercy of 
God, through the merits of Jesus Christ; 
and that whatever good works we do, 
they are, allof them, the effects of God s 
grace. 

"Being justified freely by his grace, 
through the redemption that is in 
Christ Jesus, whom God hath proposed 



to be a propitiation, through faith in 
his blood," (Rom. iii. 24, 25 ;) " In 
whom we have redemption through his 
blood, the remission of sins," (Eph. i. 
7 ;) "Who hath loved us, and washed 
us from our sins in his own blood," 
(Apoc. i. 5.) 

So far the members of nearly all com- 
munions agree with the Catholic Church. 
They are, therefore, in agreement with 
her not only in charity, but in the pro- 
fession of the primary and most essen- 
tial doctrines of faith.* Beyond these 
primary articles, the generality of com- 
munions are not very rigid in exacting 
agreement from each other. Other 
points they consider as of smaller mo- 
ment, and allow, in regard to them, a 
greater latitude of opinion. Surely, 
then, they will not refuse the same pri- 
vilege to their Catholic brethren, which 
they allow to each other. 

SCRIPTURE AND TRADITION. 

Jesus Christ laid the foundations of 
his church upon the authority of teach- 
ing ; consequently the unwritten word 
was the first rule of Christianity, a rule, 
which, even when the books of the New 
Testament were superadded to it, did 
not, upon this account, lose any thing 
of its former authority. Hence it is 
that Catholics receive with equal vene- 
ration whatever was taught by the 
Apostles, whether communicated by 
writing, or circulated only by word of 
mouth, according to the express declara- 
tion of St. Paul to the Thessalonians, 
commanding them to hold " the tradi- 
tions which you have learned, whether 
by word, or by our epistle," (2 Thes. ii. 
14.) Upon no point is the Scripture 
more express, than upon the subject of 
the authority of teaching. " Going there- 
fore, teach ye all nations, baptizing 

* " Under the Papacy are many good things; 
yea, every thing that is good in Christi- 
anity. I say, moreover, that under the Papacy 
is true Chi'istianity, even the very kernel of 
Christianity." — Luther, Book against the Ana- 
baptists. 

"The Church of Rome is, no doubt, to be at- 
tributed a part of the House of God; and we 
gladly acknowledge them to be of the family 
of Jesus Christ." — Hooker, Ecclesiastical 
Policy. 



46 



THE ROMAN CATHOLIC CHURCH. 



them in the name of the Father, and of 
the Son, and of the Holy Ghost ; teach- 
ing- them to observe all things what- 
soever I have commanded you," (Matt, 
xxviii. 19, 20.) " Go ye into the 
whole world, and preach the Gospel 
to every creature," (Mark, xvi. 15.) 
" For I have received of the Lord that 
which also I delivered unto you," (1 
Cor. xi. 23.) "Hold the form of 
sound words, which thou hast heard of 
me in faith," (2 Tim. i. 13.) "The 
things which thou hast heard of me, 
by many witnesses, the same commend 
to faithful men, who shall be fit to 
teach others also,'' (2 Tim. ii. 2.) 

There is nothing in the Scripture to 
intimate, that Christ ever commanded 
his disciples to compose a code of doc- 
trine for the guidance of the faithful. 
In fact, it is clear, from internal evi- 
dence, that the Scripture is not a doc- 
trinal record. From an unprejudiced 
perusal of the different parts that com- 
pose the New Testament, it will evi- 
dently appear that the writers had 
their contemporaries principally before 
their eyes, and that, instead of intending 
to leave behind them a perfect code of 
Christian doctrine for future genera- 
tions, they pre-supposed, in their 
readers of that day, a previous know- 
ledge of such doctrines. When they 
make mention of doctrinal matters, it 
is only incidentally, or by way of ex- 
planation. Hence it happens that, 
when men seek to form a system of 
theology from the Sacred Writings, they 
are compelled to go backward and for- 
ward, from gospel to epistle — to take 
part of a passage from one, and part 
from another — to tack the several frag- 
ments together, and out of them all to 
form a piece of patchwork, which they 
call the religion taught by Christ and 
his Apostles. 

Now it is plain that, in a creed com- 
piled after this fashion, much must de- 
pend on the skill and judgment of the 
workman : and as it is very seldom 
that we meet with any two men posses- 
sing exactly the same skill and judg- 
ment, we must expect to meet with 



very great differences in the religious 
systems formed by different teachers. 
And thus it is in fact. The Trinitarian 
pronounces from the Scripture that 
Christ is God ; the Unitarian that he is 
not God but man only; the Presbyter- 
ian infers from it that Episcopacy is no 
Divine ordinance ; the Independent, 
that the Presbyterian system is as con- 
trary to Scripture as the Episcopalian ; 
the Baptist is convinced that the bap- 
tism of infants is anti-scriptural ; the 
Quaker, that it is to be administered 
neither to infants nor to adults. Thus 
it is with all the sects, which a belief 
in the private interpretation of Scripture 
has created ; they all, on the testimony 
of Scripture, contradict one another, 
betraying by such contradiction the in- 
security of that common principle on 
which they found their respective creeds, 
and renouncing all claim to that cer- 
tainty of belief, which is due to the 
truths revealed by God to man. 
Another consideration must present it- 
self to the reflecting mind. If the 
Scriptures are the only rule of faith, 
then those who cannot read are left 
without any rule at all. Now, previous 
to the invention of printing, the great 
mass of mankind, for fourteen hundred 
years, were unable to read. Will any 
one venture to say, that God abandoned 
such multitudes of Christians for so 
long a period without a rule ? Perhaps 
it may be replied, that their pastors 
explained the Scriptures to them : but 
then a contradiction arises : two rules 
are established in place of one only rule, 
making the Church the rule for the 
ignorant, and the Scriptures the rule 
for the learned. Again, in the case of 
those who can read, surely it may flat- 
ter the pride, but at the same time 
deceive the simplicity, of those who do 
not understand the learned languages, 
to bid them search the Scriptures, and 
judge for themselves from the Word of 
God. They may come to suspect, nor 
will their suspicions be unfounded, that 
the versions put into their hands are 
not the Word of God, but in part the 
work of man, of uninspired man, and 



PROFESSOR WALTERS. 



47 



men prepossessed in favour of some 
particular doctrines ; and therefore 
liable, even without intending it, to 
misinterpret passages bearing on their 
own particular doctrines. What secur- 
ity then can the reader, unversed in 
any language but his own, have, that 
by searching in such versions, he is 
doing what he is told to do; that is, 
culling the doctrines of his creed from 
the inspired Word of God? Evidently 
he has none. 

The Catholic Church maintains, that 
there are doctrines of essential import- 
ance not contained in the Scriptures ; 
as, for instance, the lawfulness and obli- 
gation of keeping holy the Sunday, 
instead of the Saturday, the real Scrip- 
tural Sabbath : the validity of infant 
baptism, &c. 

And even if all the doctrines of 
religion were actually contained in the 
Bible, still the rule of Catholic belief 
would not be the Scriptures explained 
by private interpretation, but by the 
teaching of the Apostles and their suc- 
cessors. 

THE SCRIPTURES IN THE VULGAR 
TONGUE. 

The Scriptures, in which are con- 
tained the revealed mysteries of Divine 
truth, are the most excellent of all 
writings. They were written by men 
divinely inspired, and are " not the 
word of men, but the Word of God, 
which is able to save our souls," (1 
Thes. ii. 13, and James i. 21.) But 
then they ought to be read, even by 
the learned, in the spirit of humility, 
and with a fear of mistaking their true 
sense, as many have done. Of this we 
are admonished by the Scripture itself, 
where St. Peter says, that in the 
Epistles of St. Paul there " are certain 
things hard to be understood, which the 
unlearned and unstable wrest, as they 
do also the other Scriptures, to their 
own destruction," (2 Peter iii. 16.) Let 
every reader of the Sacred Writings, re- 
flect on the words of Isaias : " My 
thoughts are not your thoughts, nor 
your ways my ways, saith the Lord ; 
for as the heavens are exalted above 



the earth, so are my ways exalted above 
your ways, and my thoughts above 
your thoughts," (Isaiah, lv. 8, 9.) 
How then shall any one, by his private 
reason, pretend to judge, to compre- 
hend, and to demonstrate the incom- 
prehensible and unsearchable ways of 
God? 

The Catholic Church, anxious to pre- 
vent this abuse, and to guard against 
error, has exhorted her children to seek 
the advice of the pastors and spiritual 
guides whom God has appointed to 
govern his Church, (Acts xx. 28,) in 
regard to the indiscriminate reading of 
the Scriptures. It is not forbidden to 
read them : it is forbidden to read so as 
to abuse them. 

The following extract from a letter of 
Pope Pius the Sixth, to Archbishop 
Martini, on his translation of the Holy 
Bible into Italian, shows the benefit 
which the faithful may reap from read- 
ing the Scriptures in the vulgar tongue : 
"At a time that a vast number of 
bad books are circulated, to the great 
destruction of souls, you judge exceed- 
ingly well, that the faithful should be 
excited to the reading of the Holy 
Scriptures ; for these are most abun- 
dant sources, which ought to be left 
open to every one, to draw from them 
purity of life and doctrine ; to eradi- 
cate the errors which are widely dis- 
seminated in these corrupt times. 
This you have seasonably effected, by 
publishing the Sacred Writings in the 
language of your country, so as to place 
them in the reach of all." Given at 
Rome, April, 1778. 

THE CHURCH. 

When the Divine Author of the 
Christian religion had given all neces- 
sary instructions to his Apostles, and 
communicated to them the Holy Spirit, 
to assist and direct them, he assembled 
them together on Mount Olivet, and 
thus addressed them : " All power ia 
given to me in heaven and in earth. 
Going, therefore, teach ye all nations ; 
baptizing them in the name of the 
Father, and of the Son, and of the 



48 



THE ROMAN CATHOLIC CHURCH. 



Holy Ghost : teaching them to observe 
all things whatsoever I have com- 
manded you : and, behold, I am with 
you all days, even to the consummation 
of the world," (Matt, xxviii. 18, 19, 
20.) In another of the gospels, the 
same commission is given in somewhat 
different terms : " Go ye into the whole 
world, and preach the Gospel to every 
creature. He that believeth and is 
baptized, shall be saved : but he that 
believeth not, shall be condemned," 
(Mark xvi. 15, 16.) 

On another occasion Christ had said 
to Peter, "Thou art Peter," [which 
name signifies a rock,] " and upon this 
rock I will build my church, and the 
gates of hell shall not prevail against it; 
and I will give to thee the keys of the 
kingdom of heaven," &c. (Matt. xvi. 
18, 19.) The conclusions we draw 
from these texts are — 

That as Christ commissioned his 
Apostles to teach all the doctrines of 
his religion to mankind, so he required 
mankind to receive these doctrines, 
and this under the severest penalty : 
" Go ye," my Apostles, go ye, and 
teach mankind "to observe all things 
whatsoever I have commanded you." 
" He that believeth not, shall be con- 
demned." Therefore we are not at 
liberty to believe what we please, but 
our salvation is attached to the belief 
of the very doctrines taught by the 
Apostles. 

With respect to the Apostles, it 
will be readily admitted, that there was 
an obligation of believing their doc- 
trines. Which of us would have ven- 
tured to contradict St. Paul to his face, 
to tell him that we did not understand 
the Bible in the sense he taught, and 
that we had aright to explain its mean- 
ing for ourselves? Would he have 
acquiesced in our claims ? Would he 
not rather have pronounced upon us 
the anathema, which he declared he 
would pronounce even upon an angel 
from heaven, who should teach doc- 
trines different from those which he 
had preached? (Galat. i. 8.) Would 
he not have said to us, as he said to 



the Corinthians, — " Keep my ordin- 
ances as I have delivered them to you. 
But if any man seem to be contentious, 
we have no such custom, nor the church 
of God," (1 Cor.xi. 2, 16.) 

But why should the Apostles be en- 
titled to an obedience which is refused 
to their successors? The Apostles had 
no power but such as they received from 
Christ ; no security against error, but 
such as they derived from his guidance 
and protection. Now the same powers, 
the same guidance and protection, were 
promised to the successors of the Apos- 
tles themselves. Christ did not send to 
the Apostles the " Spirit of Truth," to 
"teach them all truth." (John xvi. 
13,) only for a limited time, but "for 
ever," (John xiv. 16.) He did not 
promise to be himself with his Apostles 
merely during their short lives, but " all 
days, even to the consummation of 
the world," (Matt, xxviii. 20.) The 
Catholic Church, therefore, believes that 
the same submission is due to the 
lawful successors of the Apostles in the 
first, the second, and the nineteenth 
century of Christianity, as was due to 
the Apostles themselves. Where does 
Scripture teach that the doctrines of the 
Apostles should be received, and those 
of their successors rejected? Where 
does it teach that, after the. death of the 
Apostles, the commission to teach man- 
kind should be transferred from the 
living pastors of the church, to the dead 
letter of the Bible ? Where does it re- 
call the solemn denunciation pronounced 
against those who refuse to " hear the 
Church?" (Matt, xviii. 17.) Where 
does it retract the promised guidance of 
the Spirit and the pledged protection of 
Christ? In what age of Christianity 
did the great body of believers adopt the 
modern principle of private interpreta- 
tion ? Most of the Apostles were dead 
before the whole of the New Testament 
was written ; near four hundred years 
had elapsed before its different books 
were collected together and fully 
authenticated; the Gospel had been 
preached, and Christianity planted in 
many nations, before a single copy of 



PROFESSOR WALTERS. 



49 



the New Testament had reached them ; 
more than fourteen centuries had passed 
over the Christian Church, before the 
invention of printing rendered it pos- 
sible for one Christian in a thousand to 
possess a copy of the Scriptures, or one 
in ten thousand of the people to read it. 
Could Christ intend that men should 
follow a rule of faith, to which they 
could not obtain access ? — should read 
a book which was not written, or could 
not be obtained? — should explain a 
book which, if they possessed, they 
could not read ? Could he require that 
the ijrnorant and unlettered should un- 
derstand a book, which the wisest and 
most learned cannot always compre- 
hend ? Could he require, as a condi- 
tion of salvation, that the peasant, the 
day-labourer, the woman, the child, 
unacquainted with the languages, the 
history, the usages of antiquity, should 
fathom the depths of the most ancient, 
the most profound, and the most mys- 
terious volume that ever was penned — 
a volume in which the great St. Augus- 
tine declared he found more which he 
could not, than which he could compre- 
hend ; the contents of which he could 
never have brought himself to believe, 
"if the authority of the Catholic 
Church had not moved him to it?*' 
(Contra ep. Fundam.) Whilst a 
human legislator would deem it the 
height of folly to write his laws, and 
leave them without authorized living 
expositors, can we suppose that the 
Divine Legislator would be guilty of 
such an inconsistency? Whilst the 
generality of men are acknowledged to 
require the aid of living teachers in 
every science, in every art, in almost 
every mechanical trade : can we believe 
that the wisdom and goodness of God 
would leave them without this assist- 
ance in religion, the most difficult and 
the most important of all sciences? 
Could Christ require, under pain of 
damnation, that all men should believe 
the same doctrines, and yet require 
them to find these doctrines in a book, 
which is capable, as fatal experience too 
clearly proves, of being understood in a 



thousand different senses, and which 
perhaps no two unassisted men ever 
understood in the same? Tertullian, 
a learned writer of the second century, 
tells us, " That whenever any refractory 
Christian, in those days, refused to sub- 
mit to the doctrines of the Catholic 
Church, he claimed a right to explain 
Scripture for himself, and to make it 
teach whatever doctrines he chose to 
adopt." (Lib. de prasscriptionibus.) 
The same has been the refuge of all 
subsequent innovators. There is no 
error, extravagance, or impiety, which 
private interpretation has not main- 
tained to be the infallible Word of God. 
Hence the Catholic Church continues to 
adhere to the ancient rule, which 
guided the faithful in the days of the 
Apostles, and which has preserved unity 
of faith amongst their successors through 
every age. 

But should these reasons be deemed 
insufficient to justify the submission 
which Catholics yield to the decisions 
of the Church, and should it be insisted 
that every principle of religion shall 
rest on the private interpretation of 
Scripture, there can be no objection, 
in the present instance, to comply with 
the demand. What does the Scripture 
say on this head ? " If he will not 
hear the church, let him be to thee as 
the heathen and publican." (Matt, 
xviii. 17.) " Into whatsoever city you 
[my apostles] enter, and they receive 
you not. I say to you, it shall be more 
tolerable at that day for Sodom, than 
for that city. He that heareth you, 
heareth me ; and he that despiseth you, 
despiseth me." (Luke x. 10, 12, 16.) 
" He that believeth and is baptized, 
shall be saved ; but he that believeth 
not, shall be condemned." (Mark xvi. 
16.) " Remember your prelates who 
have spoken the Word of God to you ; 
whose faith follow. Obey your prelates, 
and be subject to them ; for they watch, 
as being to render an account of your 
souls." (Heb. xiii. 7, 17.) 

These, and many other similar texts, 
are understood by every Catholic to re- 
quire submission to the Church in 



50 



THE KOMAN CATHOLIC CHURCH. 



matters of faith and morality, and con- 
sequently, to forbid all opposite inter- 
pretation of Scripture. And shall the 
Catholic be denied the right assumed 
by all other communions of judging of 
the sense of Scripture? If he under- 
stands the Scripture as teaching sub- 
mission to the Church, why should an 
objection be raised to his following the 
convictions of his conscience ? A right 
is claimed to explain Scripture differ- 
ently from . him ; why should the per- 
sons claiming such a privilege refuse 
him the right of explaining it differ- 
ently from them? He calls not for 
their approval of his opinions ; he 
objects not (on his own account) to 
their dissent. He is willing to abide 
the decision of an all-seeing Judge, and 
to incur the threatened condemnation, 
if his faith be erroneous. By the same 
tribunal will those who differ from him 
be tried. Let them be satisfied with 
this, and not expect that their Catholic 
brethren will prefer their opponent's 
convictions to their own. Let the 
liberty claimed be reciprocal : " As you 
would that men should do to you, do 
you also to them in like manner," 
(Luke vi. 31.) 

But, it may be asked, why, upon the 
supposition that the lawful successors 
of the Apostles are authorized teachers 
of religion and expositors of Scripture, 
does the Catholic assume that the 
pastors of his Church are the lawful 
successors of the Apostles, and the 
Catholic Church the only church of 
Christ ? The reason will be best given 
by recurring to the different texts of 
Scripture already cited. From those 
texts it may be inferred, first, that 
certain revealed doctrines are essentially 
required to be believed. " He that be- 
lieveth not, shall be condemned," 
(Mark xvi. 16.) 

It may be inferred, secondly, from 
the commission of Christ, " Going, teach 
ye all nations," (Matt, xxviii.) — 
" Preach the gospel to every creature," 
(Mark, xvi.) — that the religion of 
Christ must be a universal, not a na- 
tional or merely local religion. Now 



the Catholic is the only universal religion. 
It is morally universal as to place ; for 
it exists in every known country of the 
world. In many countries, it is the 
only religion ; in most, its numbers 
greatly predominate ; in every country, 
where Christianity exists in any form, 
there the Catholic relioion is found. 
It is comparatively universal as to num- 
bers, being infinitely more numerous 
than any other sect or denomination of 
Christians, and perhaps than all other 
sects and denominations put together. 
All other religions or sects are confined 
to comparatively narrow limits. They 
are national or local establishments. 
They are the Church of England, the 
Church of Scotland, the Church of 
Geneva, the Greek, or the Russian 
Church, existing in the particular 
countries which give them their names, 
and scarcely known in other parts of 
the world. Not one of them has the 
slightest pretensions to be the church 
of " all nations." Hence, it may be 
concluded, that none of them can be the 
church which Christ commanded his 
Apostles to found for the benefit of the 
world at large, of which the prophet 
had predicted, that " all nations shall 
flow unto it," (Isaiah, ii. 2.) 

3dly, The doctrines which the Apos- 
tles were commanded to teach, were 
those and only those which they had 
learnt from Christ : " teaching them to 
observe all things whatsoever I have 
commanded you." (Matt, xxviii.) 
Therefore the doctrines of the true and 
universal church of Christ must be in 
all places the same ; for where there is 
difference of doctrine, there must neces- 
sarily be deviation from the doctrines of 
Christ. Now this unity of doctrine 
exists in the great - Catholic Church, 
and in it alone. Though spread through 
every nation of the known world, 
though professed by so many " peoples, 
and tribes, and tongues," differing from 
each other in manners, in customs, in 
language, in interest, the doctrines of 
the Catholic religion are every where the 
same. Not a difference will be found on 
any single article of faith, amongst all 



PROFESSOR WALTERS. 



51 



its countless millions. Let the experi- 
ment be made. Let the first bishop or 
priest you meet with be consulted, as 
to what is the doctrine of the Catholic 
Church in any given article of faith, 
and let his reply be carefully noted. 
Let the same question be put to any 
bishop or priest of France, of Italy, of 
Germany, of Spain, of Hindostan, of 
China, and from all and every one the 
same answer will be received. One 
and all will unhesitatingly say, "such 
is the doctrine of the Catholic Church, 
such is my sincere belief." Surely 
candour must acknowledge that this is 
as it ought to be. Unity like this is 
indispensable in any church which lays 
claim to teach the uniform and un- 
changeable doctrines of Christ. 

INFALLIBILITY OF THE CHURCH IN 
MATTERS OF FAITH r 

If it be true that the Son of God took 
upon himself our nature, not only that 
He might die for our salvation, but 
also that He might establish a church 
to teach his doctrine, and to dispense 
to mankind the benefit of his death, 
it surely follows, as an indisputable 
consequence, that He would moreover 
preserve that church from falling into 
doctrinal or practical error ; otherwise, 
we must suppose that a God of infinite 
power and wisdom, having a particular 
end in view, adopted for the accomplish- 
ment of that end, means calculated to 
frustrate his own purpose 5 that he 
founded a church to teach truth and 
holiness, and yet permitted her, while 
she taught under his auspices, to become 
the propagator of error, and the corrup- 
ter of morality. 

Now, that he promised to preserve 
her from error, ^s manifest. 1. He 
promised to his Apostles, that the Spirit 
of truth should abide with them, — how 
long? For the term of their natural 
lives? No; for ever, (John xiv. 16); 
and therefore not with them only, but 
also with their successors. 2. He pro- 
mised to remain with them himself, — 
how long ? Only whilst they preached 
the Gospel ? No ; but all days, even 



to the consummation of the world, 
(Matt, xxviii. 20;) a promise which 
must also extend to their successors. 
3. He appointed Peter, the rock, and 
declared that against his church, 
founded on that rock, the gates of hell 
should never prevail. (Matt. xvi. 1-8.) 
The infallibility of the church plainly 
follows from this text : for it is manifest 
that, if the church ever fell into doctrinal 
error, — if she ever taught blasphemy, 
sacrilege, and idolatry, as is often stated 
in the profane "novelties of words," by 
men who " blaspheme whatever things 
they know not," ( 1 Tim. vi. 20 ; Jude 
1. 10.) — then the gates of hell have 
prevailed against the church, and the 
declaratory promise of our Saviour has 
been falsified. 

It should, however, be remembered, 
that when we deduce from these 
premises, that the church cannot err in 
matters of faith, we •'claim no infal- 
libility in such matters for any indi- 
viduals ; but mean, that God, by his 
superintending providence, will so watch 
over his church in her decisions, as 
never to suffer her to become the 
teacher of error in point of religious 
doctrine. 

THE SACRAMENTS. 

Catholics believe that the sacraments 
of the Christian covenant are not only 
sacred signs representative of grace, but 
also seals which ensure and confirm the 
grace of God to us, and the instruments 
of the Holy Spirit, by which they are 
applied to the souls of men. In other 
words, a sacrament is an external rite, 
ordained by Christ, — the visible sign of 
an invisible grace or spiritual benefit 
bestowed by God on the soul. Every 
sacrament, therefore, imparts such 
grace, as often as it is received with due 
dispositions. 

The Catholic Church recognizes seven 
sacraments, viz^ Baptism, Confirma- 
tion, Holy Eucharist, Penance, Extreme 
Unction, Holy Order, Matrimony. 

Of these seven sacraments five are 
common to all : for, by baptism we are 
spiritually born again : by confirmation 
oui weakness is strengthened ; by the 



52 



THE ROMAN CATHOLIC CHURCH. 



eucharist we are fed with the bread 
which comes down from heaven; pen- 
ance restores the soul from sickness to 
health; and by extreme unction it is 
prepared for its departure to another 
world. Of the remaining* two, holy 
order supplies the church with ministers, 
and matrimony sanctifies the state of 
marriage. Thus has the blessed 
Founder of Christianity, by the institu- 
tion of these means of grace, provided 
for all the wants of man in his passage 
through life. The sacraments are the 
fountains of the Saviour, at which the 
Christian is to slake his thirst during 
his earthly pilgrimage — the blessed 
sources whence, by Divine appointment, 
he is to draw the waters of eternal life. 
44 You shall draw waters with joy out 
of the Saviour's fountains,' 1 (Isaiah xii. 
3.) And again: "If any man thirst, 
let him come to me and drink." (St. 
John vii. 37.) " He that shall drink 
of the water that I will give him, shall 
not thirst for evei% But the water that 
I will give him, shall become in him a 
fountain of water springing up into life 
everlasting." (lb. iv. 13, 14.) 

BAPTISM. 

Catholics believe that by the sacra- 
ment of baptism men are cleansed from 
sin, as well original as actual, and made 
members of the church of Christ, adopted 
children of God. and heirs to the king- 
dom of heaven. " Not by the works of 
justice which we have done, but accord- 
ing to his mercy, he saved us, by the 
laver of regeneration, and renovation of 
the Holy Ghost, whom he hath poured 
forth upon us abundantly through Jesus 
Christ, our Saviour; that, being justi- 
fied by his grace, we may be heirs, 
according to hope of life everlasting," 
(Tit. hi. 5,) — "Unless a man be born 
again of water and the Holy Ghost, he 
cannot enter into the kingdom of God," 
(John iii. 5.) — " Be baptized every one 
of you ; .... for the promise is unto 
you, and to your children," (Acts ii. 
38, 39.) 

With respect to the ceremonies used 
by the Catholic Church in the adminis- 



tration of baptism, they allude either to 
the state of the Pagan before, or to the 
duties of the Christian after, baptism, 
and were originally performed, some of 
them during the instruction of the cate- 
chumen, and some during the adminis- 
tration of the sacrament. Some 
modern sects have thought proper to 
reject them all, under the idea that they 
are useless, and, as some of them assert, 
superstitious. The Catholic Church has 
preserved the ancient ritual. Other 
churches betray the newness of their 
origin by the newness of their service. 
It is the pride of Catholics to practise 
the ceremonies practised by their fore- 
fathers : they are respected by them as 
having been established by the founders 
of Christianity, and are cherished as 
evidences of then descent from its first 
professors. 

CONFIRMATION", 

Catholics believe that, through the 
sacrament of confirmation, they receive 
the Holy Ghost, to enable them to 
overcome temptations to sin, and to 
suffer persecutions for the name of 
Christ. It is administered by the im- 
position of hands, with prayer, and the 
unction of the forehead with the holy 
chrism, accompanied with the words, 
44 1 sign thee with the sign of the cross, 
and confirm the with the chrism of 
salvation, in the name of the Father, 
and of the Son, and of the Holy Ghost." 
Confirmation completes what was begun 
in baptism. In baptism we enrol our- 
selves under the banners of Christ ; in 
confirmation we receive strength to 
fight with courage the battles of our 
leader. 

44 Now, when the apostles who were 
in Jerusalem, had heard that Samaria 
had received the word of God, they sent 
unto them Peter and John ; who, when 
they were come, prayed for them, that 
they might receive the Holy Ghost. 
For he was not as yet come upon any 
of them ; but they were only baptized 
in the name of the Lord Jesus. Then 
they laid their hands upon them, and 
they received the Holy Ghost." (Acts 
viii. 14-17.) " Having heard these 



PROFESSOR WALTERS. 



53 



things they were baptized in the name 
of the Lord Jesus. And when Paul had 
imposed his hands on them, the Holy 
Ghost came upon them," (Acts xix. 5, 
6.) It is certain, from historical re- 
cords, that what the apostles then did, 
the bishops, in every age from that 
time to the present, have continued to 
do, and for the same purpose, that is, 
to give the Holy Ghost. 

The following is the testimony of St. 
Cyprian : u It is necessary thai he who 
has been baptized, should be moreover 
anointed ; in order that having received 
the chrism, that is the unction, he may 
be anointed in God, and possess the 
grace of Christ." (Ep. 1. 20.) " It 
was the custom," say the Centuriators 
of Magdeburgh, " to impose hands upon 
those who were baptized, and to im- 
print upon their foreheads, with chrism, 
the sign of the cross." 

PENANCE. 

All the first Christians were converts 
from Judaism or Paganism, who, being 
instructed by the apostles, had received 
the sacrament of baptism, and in that 
sacrament the remission of their former 
sins. They were of the number of those 
of whom our blessed Lord had said, 
" He that believeth and is baptized, 
shall be saved," (Mark xvi. 16.) It 
is plain that for this blessing they were 
indebted, not to their own merits, but 
to the mercy of God. " Not by the 
works of justice which we have done 
but according to his mercy." God has 
saved us " by the laver of regeneration, 
and renovation of the Holy Ghost," 
(Tit. iii. 5.) Hence it is that St. Paul, 
in his epistles to Christians thus re- 
ceived into the covenant through bap- 
tism, continually reminds them that 
they had been justified, not by the 
works which they had done whilst they 
were Jews or Pagans, but by faith in 
Christ, which had brought them to the 
grace of baptism. This, therefore, is 
the true meaning of "justification by 
faith and not by works." They had 
thus been justified by the grace of God, 
f and made heirs according to hope of 



E 



eternal life. (Tit. iii. 7.) Hence, also, 
we may learn in what sense they were 
said to have been saved by the justifica- 
tion received in baptism. They had 
been taken out of the great mass of 
sinners, and placed amongst those who 
were heirs to eternal life : not heirs in 
actual possession, but heirs according 
to hope. Still it was possible that they 
might forfeit their inheritance. They 
would forfeit it if they relapsed into the 
sinful practices of their former life. 
Some did actually relapse, and walk so 
as to be enemies of the cross of Christ, 
whose end would be destruction. (Phil, 
iii. 18.) 

Now these men had already obtained, 
in baptism, the remission of their sins 
committed before baptism. Could they 
be baptized again to obtain the re- 
mission of their sins committed after 
baptism ? No ; for it was impossible 
for those who had once been enlightened, 
who had tasted the heavenly gift, and 
who had been made partakers of the 
Holy Ghost, if they then fell away, to 
be renewed (baptized) again unto re- 
pentance ; having crucified again the 
Son of God, and made a mockery of 
him. (Heb. vi. 4-6.) "It had been 
better for them not to have known the 
way of justice, than, after they have 
known it, to turn back from that holy 
commandment which was delivered to 
them," (2 Pet. ii. 21.) Were they 
then to despair of pardon ? Certainly 
not ; for, notwithstanding the severity 
of these warnings, they were still re- 
minded that, " If any man sin, we have 
an advocate with the Father, Jesus 
Christ the just ; and he is a propitiation 
for our sins ; and not for ours only, but 
also for those of the whole world," 
(1 Johnii. 1, 2.) 

How, then, without a second bap- 
tism, was the sinner to be reconciled a 
second time with God ? To this most 
important question — and the query is 
calculated to startle the man who looks 
upon the Scripture as the sole and 
sufficient rule for all Christians — the 
inspired writings return no direct or 
satisfactory answer. They repeatedly 



54 



THE ROMAN CATHOLIC CHURCH. 



speak of the first reconciliation in bap- 
tism, but scarcely ever allude to recon- 
ciliation after baptism. For the man- 
ner in which this is to be effected there 
is no instruction in Scripture. For it 
we must have recourse to the practice 
of the Catholic Church in the more 
early ages ; which practice, as it pre- 
vailed universally, must have been 
founded on the doctrine taught by the 
apostles. From it we learn that the 
second reconciliation required a longer 
and more laborious course than the first. 
Of the Jew or Pagan it was required, 
that he should believe, renounce his 
sins, and be baptized ; but the offending 
Christian was excluded from the com- 
munion of the body and blood of 
Christ, was called upon to confess his 
sins, was made to undergo a long course 
of humiliation and self-denial, and then 
to sue for absolution, which was often 
deferred till the approach of death. By 
such absolution -he was reconciled 
through the sacrament of penance. We, 
indeed, who have been baptized in in- 
fancy, could not have committed any 
actual sin to be forgiven in baptism : 
but, like them, we were made in bap- 
tism heirs of heaven, and, like them, 
may, after baptism, forfeit that inheri- 
tance by sin. If such be our misfortune, 
there remains to us no other resource 
than that which was left to them. We 
must seek forgiveness through the same 
sacrament of penance. 

SACRAMENTAL CONFESSION. 

A slight acquaintance with the books 
of the New Testament will suffice to 
show, that the writers had no intention 
of defining, in them, the doctrines, or 
of regulating the practices, of the 
Christian religion. They presuppose in 
their readers a knowledge of both the 
one and the other. Hence, if they 
mention such practices, it is only in- 
cidentally, and without any full or 
minute description ; so that, on the 
present subject of confession, though 
there can be no doubt that it' was of 
divine institution, yet the practice is no 
where expressly recorded. From the 



very earliest ages, however, it has been 
considered as included in the power 
given to the apostles of forgiving or re- 
taining sins ; for, how could they ex- 
ercise that office in a rational manner, 
without a knowledge of the spiritual 
state of the applicant, or obtain such 
knowledge but from his free confession 
of his sins ? To it St. Paul appears to 
allude, when, writing to the Corinthians, 
he says : — " God hath given to us the 
ministry of reconciliation ... he hath 
placed in us the word of reconciliation 
. . . For Christ, we beseech you, be 
reconciled to God," (2 Cor. v. 18-20.J 
Where, it may be remarked, that he is 
writing to persons who had already 
been baptized, and exhorts them to 
make use of the ministry of reconcilia- 
tion intrusted to the apostles, which, in 
their case, can refer only to the pardon 
of sins committed after baptism. In 
like manner, St. John says, "If we 
confess our sins, he is faithful and just 
to forgive us our sins," (1 John i. 9,) 
where the confession of which he speaks 
is one, in virtue of which, God is bound, 
in faith and justice, to grant forgiveness. 
Moreover, St. James writes, " Confess, 
therefore, your sins one to another : and 
pray one for another, that you may be 
saved," (James v. 16) ; which passage 
many of the ancient fathers explain of 
confession to a priest ; because it is con- 
nected with the preceding verses, in 
which the sick man is told to call in the 
priests of the church, to be anointed by 
them, and prayed for by them. 

But, in addition to this, the Catholic 
Church requires that the sinner should 
confess his guilt to the minister of reli- 
gion, in order that the latter may as- 
certain whether his penitent possesses 
the requisite dispositions, and that he 
may be enabled to prescribe the neces- 
sary reparation for the past, and pre- 
cautions against future transgressions. 
Unless a sinner is ready to make this 
full and undisguised acknowledgment 
of his offences, however painful, how- 
ever humbling it may be, the Catholic 
Church teaches, that her ministers have 
no authority to grant an absolution, and 



PROFESSOR WALTERS. 



55 



that should they presume to grant it, 
it would be of itself null and void. 

Nor are the above conditions suffi- 
cient. The sinner must, moreover, sub- 
mit to make such atonement to his 
offended God, by prayer, by fasting, by 
works of self-denial, and the like, as 
may be required of him ; and if he has 
injured any neighbour in his good 
name, his property, or his person, he 
must, to the utmost of his ability, re- 
solve to make full and ample satisfac- 
tion. Without such a resolution, no 
Catholic priest in the world could or 
would consider himself authorized to 
give absolution to any penitent ; and if 
he did presume to give it, his religion 
teaches, as an article of faith, that his 
absolution could be of no avail in the 
sight of God, but would add to the 
guilt both of the giver and the receiver. 
Now, it may be asked, is this a doc- 
trine which relaxes Christian morality, 
which encourages guilt, and facilitates 
the commission of crime ? What, then, 
must those doctrines be, which admit 
the sinner to reconciliation upon the 
simple condition of repentance and a 
confession made to God alone? 

As to the charge of forgiving sins 
for money, or allowing the commission 
of future sins, on any condition what- 
ever, it is a simple calumny. The 
Catholic Church expressly forbids her 
clergy to receive money for absolution 
from sin, and would condemn, as 
guilty of simony, any priest who should 
commit such a crime. ' Accounts to the 
contrary, in which many works abound 
— and frequently such works as would 
appear least likely to admit them — -are, 
like other similar charges, fabricated 
for purposes best known to the authors. 

SATISFACTION". 

According to the doctrine of the an- 
cient church, if the convert to Christi- 
anity relapsed into the sins which he 
had abjured, he was subjected to a 
course of penance, partly in satisfaction 
to God, for the breach of his vows of 
fidelity to him, and partly in satisfac- 
tion to the church, for the scandal 



which he had given to it. In later 
ages, the severity of this discipline was 
abandoned ; and only a portion of it 
remains in the satisfaction still enjoined 
in the sacrament of penance. The sin- 
ner who voluntarily punishes his sin, 
can in no wise displease God, or offer 
an injury to Christ, while he at the 
same time admits, that no satisfaction 
which he can make, can be of any 
avail, independently of the satisfaction 
of Christ. As well might it be said, 
that prayer for mercy is injurious to 
the mercy of God, or to the atonement 
offered by our Saviour. 

INDULGENCES. 

Indulgences grew out of the church 
discipline just spoken of. In every 
case, the bishops were accustomed to 
mitigate the rigour, or abridge the 
duration of the penitential course, as 
circumstances appeared to them to re- 
quire. Both in the imposition and the 
relaxation of such penance, they had 
the same object in view — the benefit of 
the sinner ; and in both they believed 
themselves to be justified by the pro- 
mise of our Saviour, that whatsoever 
they should bind upon earth, should be 
bound also in heaven ; and that what- 
soever they should loose upon earth, 
should be loosed also in heaven. (Matt, 
xviii. 18.) 

See 1 Cor. v. 3-5. In this passage 
St. Paul excommunicates the man who 
had been guilty of incest. But in the 
second chapter of the second Epistle, — 
having been informed of the sorrow 
and repentance of the criminal — he tells 
the Corinthians, that he remits the 
punishment which he had lately deem- 
ed so salutary. u I beseech you," he 
says, " that you would confirm your 

charity towards him And to 

whom you have pardoned any thing, 
I also. For what I have pardoned, if 
I have pardoned any thing for your 
sakes, have I done it in the person of 
Christ." This mitigation by St. Paul, 
is precisely what the Catholic Church 
means by an indulgence. 

Most misrepresentation on the sub- 



56 



THE ROMAN CATHOLIC CHURCH. 



ject of indulgences has arisen from an 
ambiguity of language, iu which the 
term — "remission of sin," has been 
made to include "remission of the punish- 
ment due to sin ;" in the same manner 
as we say, that a king has pardoned 
treason, when he has remitted, on cer- 
tain conditions, the penalties of treason. 

Every grant of indulgence requires, 
in express terms, as a previous condi- 
tion, true repentance, and the perform- 
ance of all that is necessary for the for- 
giveness of the guilt of sin ; so that, in 
fact, instead of being, as some persons 
have rashly said, an encouragement to 
sin, it becomes, to those who avail 
themselves of it, a powerful incentive 
to virtue and religion. 

An indulgence is still less " a license 
to commit sin," as others have falsely 
represented. The doctrine of the Catho- 
lic Church is, that no power on earth 
can give a license to sin. Again, it 
has been misrepresented as " a pardon 
for sin beforehand." But an indulgence, 
so far from being a pardon for sin 
beforehand, has no concern whatever 
with the pardon of sin in any form . it 
is confined solely to the temporal punish- 
ment which may be due after the guilt 
has been remitted. As little can it be 
an encouragement to sin, when its very 
condition is true repentance ; otherwise, 
God might be said to encourage sin 
by promising exemption from eternal 
punishment to the repentant sinner. 

EXTREME UNCTION, 

Catholics believe that extreme unc- 
tion is a sacrament ordained for the 
benefit of those who are dangerously 
sick, both in remittiug their sins and 
alleviating their sufferings, according to 
the hidden designs of God's providence, 
and to the different degrees of faith and 
preparation in those who receive it. 

It is administered in the manner de- 
scribed by St. James : " Is any man 
sick among you? Let him bring in 
the priests of the church, and let them 
pray over him, anointing him with oil, 
in the name of the Lord," (v. 14.) 

Its effects are also declared by the 



same apostle: "And the prayer of 
faith shall save the sick man : and the 
Lord shall raise him up, aud if he be in 
sins, they shall be forgiven him," 
(v. 15.) 

HOLY ORDER. 

Holy order is a sacrament by which 
bishops, priests, and others, are ordain- 
ed to the ministry of the altar, and 
receive grace to perform their respec- 
tive duties. The Scriptures inform us 
that our blessed Lord appointed his 
apostles to spread his religion and wor- 
ship through the world ; that they ap- 
pointed others to aid them in this great 
work, ordaining such persons with fast- 
ing, prayer, and imposition of hands ; and 
that this ordination conferred on the 
ordained certain spiritual graces, adap- 
ted to their respective duties. 

As the New Testament contains no 
detailed account of the constitution of 
the Christian ministry, nor of the exact 
form of ordination, we must have re- 
course, for information on those sub- 
jects, to the most ancient ecclesiastical 
historians ; and when we find in their 
pages the same gradation of office and 
authority in the sacred ministry, which 
still prevails in the Catholic Church, 
described as existing in every particular 
church, the only conclusion that can be 
reasonably drawn from such antiquity 
and universality is, that it was estab- 
lished by the apostles themselves, in 
conformity with the will of their heaven- 
ly Master. No other authority could 
have established it every where. 

MATRIMONY. 

Catholics believe that matrimony is 
a sacrament by which the marriage 
covenant is sanctified and blessed, and 
the parties receive grace to fulfil the 
duties of the married state. " For this 
cause shall a man leave his father and 
mother, and shall cleave to his wife, 
and they shall be two in one flesh. 
This is a great sacrament ; but I speak 
in Christ and in the church," (Eph. v. 
31, 32.) 

The Catholic Church teaches that the 
marriage covenant cannot be dissolved 



PROFESSOR WALTERS. 



57 



by human authority. " What God 
hath joined together, let no man put 
asunder," (Matt. xix. 6.) 

THE HOLY EUCHARIST. 

Catholics believe that, in the sacra- 
ment of the holy eucharist are the body 
and blood of our Saviour, Jesus Christ, 
under the outward appearance of bread 
and wine; that they are received in 
memory of his death for our redemp- 
tion ; that the soul is thereby filled 
with grace, and that a pledge is given 
to us of future glory. 

Our blessed Lord, at his last supper, 
took bread and wine into his hands, 
blessed them successively, and gave 
them to his apostles, saying of the 
bread, " Take ye, and eat ; this is my 
body ; " and of the wine, " Drink ye 
all of this ; for this is my blood," 
(Matt. xxvi. 26-28.) The real signifi- 
cation of these words is a subject of 
controversy between Catholics and 
Protestants. 

There cannot be a doubt that the 
apostles would teach the real meaning 
of these words to their disciples. Now 
we have, fortunately, the means of 
ascertaining what was the belief of the 
Christians about half a century after the 
death of St. John, from the apology of 
Justin Martyr. It was his object to 
describe the acknowledged doctrines and 
practices of the converts, and to place 
them in the most favourable light before 
the eyes of his infidel sovereign. Now, 
if the eucharist had been considered 
nothing more than a figure, most cer- 
tainly he would have said so at once : 
for there could be no need of conceal- 
ment, where there was nothing which 
might be thought singular or unintel- 
ligible. But of the figurative doctrine, 
he appears never to have heard. He 
states openly, that the consecrated ele- 
ments are the body and blood of Christ ; 
and accounts for a belief of a doctrine 
so extraordinary and startling, because 
it was the doctrine of our Lord at his 
last supper. The following are his 
words : 

"With us, this food is called the 



eucharist, of which it is not allowed 
that any other man should partake, but 
he who believes in the truth of our doc- 
trines, and who has been washed in the 
laver for the remission of sins and for a 
new birth, and who lives according to 
the precepts which Christ has left us. 
For we do not receive these things as 
common bread and common drink ; in 
the same manner as our Saviour Jesus 
Christ, becoming incarnate, through the 
word of God, had flesh and blood for 
our salvation : so have we been taught 
that the food, with which by transmu- 
tation our flesh and blood are nourished, 
is, after it has been blessed by the 
prayer of the word that comes from 
him, the body and blood of him, the 
same incarnate Jesus. For the apos- 
tles, in the commentaries written by 
them, and called 'gospels,' have de- 
livered to us that they were so com- 
manded to do by Jesus, when, taking 
the bread, and having blessed it, he 
said, Do this in remembrance of me : 
this is my body ; and in like manner, 
taking the chalice, having blessed it, he 
said, This is my blood r and distri- 
buted it among them only." — Just. 
Mart. 97. 

Assuredly, if the Catholic doctrine be 
false, the error must have introduced it- 
self among Christians before that race 
of men, who had been instructed by the 
apostles, had become entirely extinct. 

The change, effected by Almighty 
Power, of the substance of the bread 
and wine into the body and blood of 
Christ, has, with great propriety, been 
termed transubstantiation ; a word in- 
troduced to distinguish the real doctrine 
of the Catholic Church from the hete- 
rodox opinions of successive innovators. 
The term, indeed, is of more recent 
origin ; but the doctrine designated by 
it is as ancient as Christianity. 
"Learn, "says St. Cyril of Jerusalem, 
(Catech. Myst. iv.) "that the bread 
which we see, though to the taste it be 
bread, is nevertheless not bread ; but 
the body of Christ ; and that the wine 
which we see, though to the taste it be 
wine, is nevertheless not wine, but the 



58 



THE ROMAN CATHOLIC CHURCH. 



blood of Christ." (See also pp. 281— 
289, ed. Oxon.) It would be difficult to 
express the doctrine of transubstantiation 
in clearer terms. 

INVOCATION OF THE SAINTS. 

When Catholics pray to the saints, 
they do no more than when they pray 
for their fellow-men upon earth ; of the 
one and the other they ask the same 
thing — that they would pray to the 
common God and Father of all, both 
with them and for them. 

If Catholics be asked, "Whether 
they do not make the saints their medi- 
ators?" their answer will be "We 
make them so in no other sense, than 
we are mediators one for another." 
Nor does the passage of Scripture so 
often quoted, apply here : " There is 
but one mediator between God and 
man," because by mediator is here sig- 
nified, one " who gave himself a re- 
demption for all," (1 Tim. ii. 6.) In 
that sense, Jesus Christ is our only 
mediator. Did the mediatorship of 
Christ receive any injury, or disparage- 
ment, from the prayers addressed to the 
saints, then would it also be violated in 
like manner by the prayers which 
Christians reciprocally offer up for each 
other's benefit. When the Catholic says 
to his brother in Christ, " Pray for me 
to our common Father, to obtain for me 
those blessings which I myself may be 
unable or unworthy to obtain : " the 
same he says to the blessed mother of 
Christ, to St. Peter, St. Paul, St. Augus- 
tine, St. Chrysostom, St. Jerome, or 
any other of those holy persons, whose 
acknowledged sanctity has procured for 
them, through the grace and merits of 
Christ, the friendship of God, and the 
happiness of heaven. Surely there is 
nothing wrong or unreasonable in this. 
The earthly trials of those holy persons 
are past, the veil of mortality is re- 
moved from their eyes, they behold 
God face to face, and enjoy without re- 
serve his friendship and his love. May 
the pious Catholic not reasonably hope 
that their prayers will be more effica- 
cious than his own, or those of his 



friends here upon earth? At least, 
there is nothing in reason or revelation 
to forbid him to do so. Let a case be 
supposed. A child has been deprived 
by death of a parent, who through life 
offered for him the most fervent suppli- 
cations. Is it likely that the anxiety 
of a parent for the welfare of a beloved 
child wholly ceases in death ? Should 
* the child think not, and under this per- 
suasion say, "0! my parent, think of 
me, love me, pray for me still, Forget 
not in your happy country your exiled 
child." Would this be impiety? 
Would this be robbing God of his glory, 
or Christ of his mediation? Would 
this be transferring to creatures, the 
honours and privileges due to God 
alone? Would this justify a man in 
judging harshly, speaking contemptu- 
ously, or acting unkindly towards his 
Christian brother? 

The following texts are offered to the 
notice of those who would more closely 
examine the subject. " The angel 
Raphael said to Tobias: When thou 
didst pray with tears, and didst bury 
the dead, .... I offered thy prayer to 
the Lord," (Tobias, xii. 12.) "This," 
says Judas, relating his vision, " this is 
Jeremias, the prophet of God, who 
prays much for the people, and the holy 
city," (2 Mach. xv. 12, &c.) "I say 
to you, there shall be joy before the an- 
gels of God, upon one sinner doing pen- 
ance," (Luke xv. 10.) 

" And when he had opened the book, 
the four living creatures, and the four 
and twenty ancients, fell down before 
the Lamb ; having every one of them 
harps, and golden vials full of odours, 
which are the prayers of saints," 
(Apocal. v. 8.) 

In the early, we may say the earliest, 
ages of the church, the saints were in- 
vocated. Listen to St. Augustine. 
" Christians celebrate with religious 
solemnity the memory of the martyrs, 
that they may excite themselves to imi- 
tate their constancy, that they may be 
united to their merits, and may be aided 
by their prayers. 

But it is not to any martyr, but to 



PROFESSOR WALTERS. 



59 



the very God of the martyrs, that we 
raise our altars. To God alone, who 
crowns the martyrs, is the sacrifice of- 
fered. (Cont. Faust, xx. 18.) 

And here be it observed, that to God 
it is said, " Have mercy upon us ; " to 
the saints it is said, " Pray for us." It 
is surely not difficult to discriminate 
between these two forms of address : the 
difference is immense. 

ON GOOD WORKS. 

Good works are twofold : religious 
works, which have for their immediate 
object the honour and worship of God ; 
and works of mercy or charity, which 
have for their object to relieve the wants 
of our neighbour, spiritual or corporal. 
To these works ample reward is pro- 
mised : " Come, ye blessed of my 
Father, possess you the kingdom pre- 
pared for you from the foundation of the 
world. For I was hungry, and you 
gave me to eat ; I was thirsty, and 
you gave me to drink." &c. (Matt, 
xxv. 34.) 

Nor will the smallest act of charity 
go unrequited : " Whoever shall give to 
drink to one of those little ones, a cup 
of cold water only, in the name of a 
disciple, amen I say to you, he shall not 
lose his reward," (Matt. x. 42.) 

Respecting the merit of these good 
works, the Catholic believes, that eternal 
life is proposed to the children of God, 
both as a grace, which is mercifully 
promised to them, and as a recompense, 
which, in virtue of this promise, is 
faithfully bestowed upon their good 
works. Lest, however, the weakness 
of the human heart should be flattered 
with the idea of any presumptuous 
merit : it is at the same time carefully 
inculcated, that the price and value of 
Christian actions proceed wholly from 
the efficacy of sanctifying grace, a grace 
gratuitously bestowed upon us, in the 
name of Jesus Christ. 

THE INTERMEDIATE STATE, OR PUR- 
GATORY.* 

It is the belief of the Catholic Church, 

* This term is from a Latin root, which signi- 
fies to cleanse or purify. To the objection that 



as indeed it may be presumed of every 
communion, that all sins are not equal 
in malice and guilt ; that a passing 
angry feeling is not so great a crime as 
murder, nor an idle word as blasphemy. 
Hence we believe that God does not 
punish all sins equally, but will "render 
to every man according to his works," 
(Matt. xvi. 27) ; that whilst he punishes 
the wilful, deliberate and moral offender 
with the extremity of severity, even 
with everlasting fire, he inflicts upon 
the minor and more venial sinner 
chastisements less severe, and of limited 
duration. This belief is surely not un- 
reasonable. In human laws there are 
gradations of punishment, corresponding 
with the gradations of crime. We 
should call the law unjust, that punished 
equally with death the child who pilfered 
an apple, or the wretch who had mur- 
dered his father. Are the laws of God 
alone unjust ? Has he alone the privi- 
lege of punishing without discrimina- 
tion ? The Scripture expressly declares, 
that before the Divine tribunal men 
shall give an account of every idle 
word. (Matt. xii. 36.) Let us, then, 
make a supposition. A child arrived 
at the full use of reason, and knowing 
that every lie is a sin, to escape punish- 
ment, tells an untruth in a matter of 
trivial moment. There is not a doubt 
that a sin has been committed. Before 
the child has time to repent, an accident 
deprives him of life. What reception 
shall he meet with at the bar of eternal 
justice ? Will he be sentenced with the 
parricide to eternal flames? I need 
not give the answer. Reason revolts 
at the idea. He must then be punished 
for a time, and when he has atoned for 
his fault, be admitted to reconciliation. 
Such is the belief of the Catholic 
Church. 

the word is not in Scripture, it may he answered, 
that, like the word "Trinity," (which also has 
no place in Scripture), the term "Purgatory" 
was introduced and adopted to express more 
conveniently by one word, what was previously 
expressed by metaphor or circumlocution. In 
this manner many new terms have been ad- 
mitted into Christian theology; thus men 
believed in three divine persons, long before 
they adopted the word " Trinity." 



60 



THE ROMAN CATHOLIC CHURCH, 



But if a temporary state of punish- 
ment be admitted, prayer for the dead 
must follow of course ; as, on the other 
hand, if heaven and hell are believed to 
be the only alternatives in the moment 
of death, prayer for the dead is vain : 
for in heaven relief is not wanted, and 
"from hell there is no redemption." 
Hence, when our friends are taken from 
us by death, and we have reason to 
hope (and when will not affection 
hope ?) that these offences may not de- 
serve the extremity of eternal punish- 
ment : we entreat the divine Goodness 
to shorten or alleviate their sufferings. 
Is this unreasonable ? Is this supersti- 
tious? Is this unscriptural ? Certain 
it is, that it is not uncharitable, and 
charity is the first of virtues. 

" But the Scripture does not com- 
mand us to pray for the dead." Neither 
does it forbid us. Why, then, may not 
the voice of nature, the dictates of 
reason, and the belief and usages of 
antiquity, be allowed to govern our 
conduct ? At all events, if the Catholic 
does not think the practice repugnant 
to Scripture, why should he be con- 
demned ? Surely he has as much right 
as others to judge of the meaning of 
Scripture ? And if his interpretation be 
confirmed by the constant belief of the 
Catholic Church, by the practice of his 
forefathers, by the dictates of nature, 
and the best feelings of the human 
heart : is he not abundantly justified in 
preferring his own firm conviction to 
the fluctuating opinion of his neigh- 
bours ? 

An assertion is often made, u That 
the ministers of the church claim the 
power of relieving souls from pur- 
gatory." This strange misrepresenta- 
tion, though a thousand times proved 
to be groundless, is as often repeated. 
The Catholic priest claims no authority 
or jurisdiction over the dead. All he 
can do is to apply to the mercy of God 
in their behalf; but, like other men, he 
must ever remain uncertain respecting 
the efficacy of his prayers. He has, 
indeed, one advantage peculiar to the 
priesthood. He can offer sacrifice ; and 



sacrifice under the New Law, as well as 
under the Old, has always been con- 
sidered the most powerful means of 
moving God to mercy. Hence, if any 
one, in addition to his own private 
prayers, wish to have sacrifice offered 
for the souls of his departed friends, 
there is no doubt he must apply to the 
ministry of the priests ; and if " They 
that serve the altar partake with the 
altar," (1 Cor. ix. 13,) no one, I pre- 
sume, will deny, that the priest is as 
much entitled to a remuneration for the 
labour he performs, as those who re- 
ceive fees for the burial service performed 
over the dead ; nay, even for the ad- 
ministration of baptism, and for preach- 
ing the Gospel. Would a Catholic be 
justified in saying, on this account, 
that, for a sum of money, these clergy- 
men claim a power of remitting sin, and 
opening to their followers the gates of 
life? 

PICTURES AND IMAGES. 

Catholics use paintings and images 
as the most fitting ornaments for 
churches, oratories, &c, and at the 
same time, as objects calculated to ex- 
cite and keep alive feelings of devotion. 
As the principal among them the crucifix 
may be mentioned. It is not possible 
to gaze upon the figure of the Eedeemer, 
nailed to the cross, with a vacant eye. 
It brings before the mind, in the liveliest 
manner, his goodness, who for us, and 
for our salvation, was pleased "to sub- 
mit himself to death, even to the death 
of the cross ; " and reminds us how 
criminal those sins must be which 
caused him to undergo such sufferings, 
and how sincere our sorrow should be 
in having participated in the commission 
of them. 

But there are those who say, that 
" Catholics worship images, as did the 
Pagans of old, and that, like them, they 
give to the works of man's hands the 
glory due to the one eternal God." The 
accusation is a comman one ; and were 
it not that it proceeds from otherwise 
respectable sources, it might appear like 
insulting the understanding of the 
reader, to suppose him capable of believ- 



PEOFESSOE WALTEES. 



61 



ing them. For surely it is not possible, 
that, in an age, and a country which 
claims, and not unjustly too, to be one 
of the most liberal and enlightened upon 
earth, men should be found capable of 
believing, that the majority of the 
Christian world, the great, the good, 
the learned of almost every civilized 
nation under heaven, should be so 
ignorant, so debased, so stupid, so 
wicked, as to give divine honours to a 
lifeless and senseless image ! It is diffi- 
cult to bring the mind to conceive it. 

Among other texts of Scripture 
which bear upon this subject, the follow- 
ing are offered for consideration : — 
Numb. xxi. 8, 9 ; John iii. 14, 15 ; 
Exod. xxv. 18, 22. 

Like the invocation of the saints, the 
early use and veneration of their images 
are acknowledged. The centuriators 
allow that they were common in the 
third age of the church. "Eusebius," 
they say, " writes that he saw, in Asia, 
Christians who preserved the images of 
St. Peter, St. Paul, and of Christ him- 
self," {Cent, iii..) The same writers 
add : — " Tertullian seems to declare, 
that the Christians kept the image of 
the cross, both in their public assemblies, 
and private houses ; and it was thence 
that the Pagans called them worshippers 
of the cross," {Cent, iii.) 

CEEEMONIES AND VESTMENTS. 

With respect to ceremonies and vest- 
ments, they should be viewed with the 
eye of antiquity. They are venerable 
relics of primitive times, and, though ill 
adapted to the youthful religions of 
modern times, well become that hoary 
religion, which bears the weight of so 
many ages. The ceremonies employed 
in the Christian sacrifice, as well as the 
sacerdotal vestments, have their model 
in the book of Leviticus, and, as nearly 
as the difference of the Old and New 
Law permits, closely resemble those in- 
stituted by God himself. The Catholic 
Church deems them useful. They give 
a peculiar dignity to the sacred mysteries 
of religion ; they raise the mind of the 
beholder to heavenly things by their 



various and appropriate import ; they 
instruct the ignorant and keep alive 
attention ; they give the ministers of 
religion a respect for themselves, and 
for the awful rites in which they offici- 
ate ; but neither the ceremonies nor the 
vestments belong to the essence of re- 
ligion. The Church established them 
in the first ages She could, if she 
deemed it advisable, set them aside any 
day, and the sacrifice would be equally 
holy, though not equally impressive, if 
offered by the priest in a plain white 
surplice, or the ordinary costume of the 
day. 

THE SEEVICES IN THE LATIN LAN- 
GUAGE. 

The reasons why, in the celebration 
of the mass, and of other services of the 
church, the Latin language is used, are 
simply these : First, the Latin and 
Greek were the languages most gener- 
ally used, and almost the only written 
languages in the principal countries 
where the Christian religion was first 
promulgated. In these languages, 
therefore, the liturgy of the church was 
originally composed, nearly in its pre- 
sent form. When, several centuries 
afterwards, the languages of modern 
Europe began to be formed, the church 
did not think proper to alter the lan- 
guages she had ever used in the celebra- 
tion of the holy sacrifice. For if, on the 
one hand, these languages, by becoming 
dead, ceased to be understood by the un- 
learned, on the other, they became like 
a body raised from death immortal, un- 
changeable, and on this account the 
better adapted for preserving unaltered 
the awful doctrines and mysteries com- 
mitted to their care. Would prudence 
have justified the setting aside the pure, 
the dignified, the immutable languages 
of the Primitive Church — languages 
which, though no longer spoken by the 
unlettered, were still, as they are to 
this day, the universal languages of the 
learned in every country, and the adop- 
tion in their stead of the numberless 
barbarous, half - formed, and daily 
changing languages of modern Europe? 
Would it have been respectful — would 



62 



THE ROMAN CATHOLIC CHUKCH. 



it have been secure — would it have 
been practicable — to commit to these 
rude and uncertain vehicles, the sacred 
deposit of the faith and hope of Chris- 
tians? For the use of the people, 
translations have been made, and 
abound in every Catholic country ; but 
at the altar the priest continues to com- 
mune with God in the original lan- 
guages, reciting the more sacred parts 
of the sacrifical rite in a low voice, 
which breaks not the awful silence, nor 
disturbs the deep recollections of the 
surrounding adorers. And yet this has 
been termed " praying in an unknown 
tongue," and for the purpose " of keep- 
ing the people in ignorance." Had the 
latter been the unwise policy of the 
Catholic Church, she should have com- 
manded the clergy to give instructions ' 
and to preach in unknown languages ; 
whereas these portions of the church 
ordinances are always in the vernacular 
language. 

THE POPE.* 

Catholics, while they hold that the 
Church is the congregation of all the 
faithful under their invisible head, Jesus 
Christ, also believe that the Church has 
a visible head, in the Bishop of Rome, 
the successor of St. Peter, and commonly 
called the Pope. That Jesus Christ, in 
quality of our Lord, is the head of the 
Church, will not be disputed ; for God 
appointed him head over all the Church. 
(Eph. i. 22.) But, since his ascent into 
heaven, he is invisible to us ; and the 
question is, whether he did not, before 
he left the earth, appoint a vicar, or 
deputy, to be the visible head in his 
place. From Scripture it is manifest 
that he did, and that St. Peter was the 
person on whom he conferred this high 
dignity. The following circumstances 
are worthy of attention. The name of 
this Apostle was originally Simon. 
The moment he appeared before our 
Saviour, he received from him a new 
name : — " Thou art Simon, the son of 
Jona; thou shalt be called Cephas," 

* At present Pope Pius IX (Mastai Feretti) 
occupies the chair of Peter. He was elected 
June 17th, 1846, and his coronation took- place 
four days after his election.— Ed. 



(John i. 42.) Now, why did our 
blessed Lord give to Simon, at first 
sight, before he had said or done any 
thing to elicit it, this name of Cephas, 
which signifies rock ? In due season, 
the mystery was disclosed, when, in 
consequence of Peters confession, Christ 
said to him, " Thou art Peter, and upon 
this rock I will build my church, and 
the gates of hell shall not prevail against 
it," (Matt. xvi. 18) ; words, in Hebrew, 
equivalent to the following: — "Thou 
art Rock, the rock on which I will build 
my church." He then proceeded thus : 
" I will give to thee the keys of the 
kingdom of heaven ; and whatsoever 
thou shalt bind upon earth, it shall be 
bound also in heaven ; and whatsoever 
thou shalt loose on earth, it shall be 
loosed also in heaven,'' (Ibid. 19.) 
The power of binding and loosing was 
afterwards conferred on the other 
Apostles, but not the keys, the badge of 
the chief officer in the household. They 
were granted to Peter alone. Other 
circumstances will be noted by those 
who are desirous to ascertain the bear- 
ing and signification of the Saviour's 
actions. For instance, in the miraculous 
draught of fishes, which was figurative 
of the gathering of the nations into the 
church, when Peter, with his associates 
James and John, forsook all, and 
followed our Saviour, it will be re- 
marked that it was the bark of Peter 
into which Jesus entered in preference ; 
it was Peter whom he ordered to let 
down the net for a draught, and to 
Peter that he said, " Fear not ; from 
henceforth thou shalt catch men ; " that 
is, shalt be a fisher of men, (Luke v. 
10.) From that period, we always find 
Peter spoken of as the first, and the 
leader of the others ; to him is given 
the charge that he confirm his brethren, 
(Luke xxii. 32,) and the office of feed- 
ing both the lambs and the sheep, 
(John xxi. 15, 16,) which is interpreted 
by the fathers as the simple faithful, 
and their spiritual guides. After the 
ascension of our Lord, we find him act- 
ing as the head of the whole body, at 
the election of Matthias, (Actsi.); in 



PROFESSOR WALTERS. 



63 



preaching the gospel to the Jews, (Acts 
ii. 3;) in rebuking Ananias and 
Sapphira, (Acts v.); in the calling of 
the Gentiles, (Acts x.) ; and in the 
council at Jerusalem, (Acts xv.) All 
these passages and proceedings demon- 
strate in Peter a pre-eminence in rank 
and authority above the other apostles. 
Should it be supposed that the office 
might be personal to Peter, and there- 
fore might not pass to his successors, it 
is not unreasonable to ask on what 
ground such a supposition rests? If 
Christ, when he established his church, 
gave to it a visible head, who could 
have authority to change that form of 
government afterwards ? Whatever 
reason there might be why Peter should 
be invested with authority over his 
brethren, the other Apostles, the same 
reason will require that the successor of 
Peter should be invested with authority 
over Ms brethren, the successors of 
those Apostles. To seek for proof from 
Scripture on points like these, would be 
labour lost, because the Scripture does 
not treat of them. We may glean from 
the inspired writers a few detached 
and imperfect notices of the form of 
church government which was estab- 



lished in their time; but not one of 
them fully describes that form, nor . 
alludes to the form that was to prevail 
in time to come. For such matters we 
must have recourse to tradition ; and 
tradition bears ample testimony to the 
superior authority of the successors 
of St. Peter. St. Irenseus says (anno 
177.) "It is necessary that all 
the Church — that is, the faithful, 
wherever they are, — should conform to" 
(be in communion with) "the Church of 
Rome, on account of her superior chief- 
dom." — -Adv. licer. iii. 3. Tertullian 
says (anno 194), " If thou think that 
heaven is still closed, recollect that the 
Lord left the keys thereof to Peter, 
and through him to the Church." — 
Scorpiaci, c. x. 

With respect to certain questions 
agitated in the schools, relative to the 
spiritual power of the Pope, as exercised 
in conjunction with the temporal, nothing 
need be said in this place ; although we 
see such questions continually revived, 
in order to draw down odium upon the 
Catholics. Suffice it to state, that 
these questions are not included in the 
articles of Catholic faith, nor have any 
influence upon Catholic practice. 



STATISTICS OF THE ROMAN CATHOLIC CHURCH IN GREAT BRITAIN 



From the Roman Catholic Directory for 1852. 



CATHOLIC HIERARCHY IN ENGLAND. 

Archdiocess of Westminster — His Emin- 
ence the Most Rev. Nicholas Wiseman, 
Cardinal Priest of the Holy Roman Church, 
by the title of St. Pudentiana, Archbishop, 
25 Golden Square, London. 

Diocess of Southwark — Right Rev. Dr. 
Thomas Grant, Bishop. 

Diocess of Hexham — Right Rev. Dr. 
William Hogarth, Bishop. 

Diocess of Beverly — Right Rev. Dr 
John Briggs, Bishop. 

Diocess of Liverpool — Right Rev. Dr. 
George Brown, Bishop. 

Diocess of Salford — Right Rev. Dr. 
William Turner, Bishop. 

Diocess of Shrewsbuiy — Right Rev. Dr. 
James Brown, Bishop. 

Diocess of Minevia and Newport — Right 



Rev. Dr. Thomas Joseph Brown, O.S.B., 
Bishop. 

Diocess of Clifton — Right Rev. Dr. 
Thomas Burgess, Bishop. 

Diocess of Plymouth— Right Rev. Dr. 
George Errington, Bishop. 

Diocess of Birmingham — Right Rev. Dr 
William B. Ullathorne, Bishop. 

Diocess of Nottingham — Right Rev. Dr. 
Joseph William Hendren, O.S.F., Bishop. 

Diocess of Northampton — Right Rev. 
Dr. William Wareing, Bishop. 

CATHOLIC DIOCESSES IN IRELAND. 
Province of Ulster. 

In this Province there are nine Diocesses; 
Armagh — the Archdiocess, Derry, Clog- 
her, Raphoe, Down and Connor, Kilmore, 
Ardagh, Meath, Dromore. 



64 



THE ROMAN CATHOLIC CHURCH. 



Archdiocess of Armagh, Primatial See 
of Ireland — 55 parishes. Most Eev. Dr. 
Paul Cullen, Archbishop of Armagh, and 
Primate of all Ireland, Armagh. 

Diocess of Derry— 35 parishes. 

Diocess of Clogher — 38 parishes. 

Diocess of Eaphoe — 26 parishes. 

Diocess of Down and Connor — 41 par. 

Diocess of Kilmore — 43 parishes. 

Diocess of Ardagh — 41 parishes. 

Diocess of Meath — 68 parishes. 

Diocess of Dromore — 17 parishes. 

Province of Leinster. 

In this Province there are four Dio- 
cesses : Dublin — the Archdiocess, Kildare 
and Leighlin, Ossory, Ferns. 

Archdiocess of Dublin, 48 parishes, 9 in 
the city, and 39 in the county. Most 
Eev. Dr. Daniel Murray, Archbishop of 
Dublin and Primate of Ireland. 

Diocess of Kildare and Leighlin — 47 
parishes. 

Diocess of Ossory— 39 parishes. 
- Diocess of Ferns — 38 parishes. 

Province of Munster. 

In this Province there are eight Dio- 
cesses; Cashel and Emly — the Archdio- 
cess, Cork, Killaloe, Kerry, Limerick, Wa- 
terford and Lismore, Cloyne and Eoss. 

Archdiocess of Cashel and Emly — 47 
parishes. Most Eev. Dr. Michael Slattery, 
Archbishop. 

Diocess of Cork — 35 parishes. 

Diocess of Killaloe — 53 parishes. 

Diocess of Kerry — 45 parishes. 

Diocess of Limerick — 44 parishes. 

Diocess of Waterford and Lismore — 38 
parishes. 

Diocess of Cloyne and Eoss. 

Province of Connaugkt. 

In this Province there are seven Dio- 
cesses; Tuam, the Archdiocess, Clonfert, 
Achonry, Elphin. Kilmacduagh and Kil- 
fenora, Galway, Killala. 

Archdiocess of Tuam — 54 parishes. 
Most Eev. Dr. John M'Hale, Archbishop, 
Tuam. 

Diocess of Clonfert — 23 parishes. 

Diocess of Achonry — 23 parishes. 

Diocess of Elphin — 40 parishes. 

Diocess of Kilmacduagh and Kilfenora 
—19 parishes. 

Diocess of Galway — 13 parishes. 

Diocess of Killala — 22 parishes. 



CATHOLIC BISHOPS AND VICARS APOS- 
TOLIC IN THE BRITISH COLONIES 
AND POSSESSIONS. 

The Eoman Catholic Church has Bish- 
ops and other dignitaries stationed in the 



Colonies and Dependencies of the British 
Crown, amounting to 44. 



ECCLESIASTICAL STATISTICS OF 

SCOTLAND. 

Bishops and Churches and 
Clergy. Chapels. 

Eastern District, 36 24 

Western District, 60 44 

Northern District, 29 32 

Blair's College, 6 

Foreign Colleges, 4 

135 100 

Eastern District. 

The Eight Eev. Andrew Carruthers, 
D.D., Bishop of Ceramis, and Vicar Apos- 
tolic; ordained 25th March, 1795, conse- 
crated 13th January, 1833. 

The Eight Eev. James Gfflis, D.D., 
Bishop of Lirnyra, Coadjutor ; ordained 
9th June, 1827, consecrated 22d July, 1838. 

This District includes Edinburghshire, 
Haddingtonshire, Peebles-shire, Selkirk- 
shire, Berwickshire, Eoxburghshire, Dum- 
fries-shire, the Stewartry of Kirkcudbright, 
Linlithgowshire, Stirlingshire, Clackman- 
nanshire, Fifeshire, Kinross-shire, Perth- 
shire, Forfarshire, and Kincardineshire. 

Western District. 

The Eight Eev. John Murdoch, D.D. 
Bishop of Castabala, and Vicar Apostolic ; 
ordained 19th March, 1821, consecrated 
20th October, 1833. 

The Eight Eev. Alexander Smith, D.D., 
Bishop of Parium, Coadjutor; ordained 
2d February, 1836, consecrated 3d Octo- 
ber, 1847. 

This District comprises Lanarkshire, 
Eenfrewshire, Ayrshire, Wigtonshire, Dum- 
bartonshire, Bute and Arran, Argyleshire, 
the Hebrides or Western Islands, and the 
Southern part of Inverness-shire, by a 
line drawn across the country from Loch- 
alsh to the confines of Aberdeenshire, 
where it borders with the Northern Dis- 
trict. 

Northern District. 

The Eight Eev. James Kyle, D.D., 
Bishop of Germanicia, and Vicar Apos- 
tolic ; ordained 21st March, 1812, conse- 
crated 28th September, 1828. 

This District comprehends Aberdeen- 
shire, Banffshire, Morayshire, Nairnshire, 
the Northern part of Inverness-shire, Boss- 
shire, Cromartyshire, Sutherlandshire, and 
Caithness-shire, along with the Orkney 
and Shetland Islands. 



65 



THE GREEK CHURCH. 



The Byzantine or orthodox Greek 
Church, acknowledging the supremacy 
of the patriarch of Constantinople, and 
the Russian Greek Church, governed by 
a council at St. Petersburg, called the 
Holy Legislative Synod, are essentially 
agreed in their doctrines. They differ 
from the Church of Rome as to the 
authority of the later general councils, 
the number of the sacraments, the use 
of both kinds by the laity in the eucha- 
rist, the time of observing Easter, the 
doctrine of purgatory, the mode of 
making the sign of the cross, the celibacy 
of the clergy, the use of the Scriptures 
by the laity, and the infallibility and 
supremacy of the Bishop of Rome. The 
Latin and Greek churches substantially 
agree with each other, and differ with 
all Protestant churches, in holding 
the doctrines of transubstantiation, 
prayer to the virgin and saints, image 
worship, priestly absolution, and the 
efficacy ex opere operato of the sacra- 
ments. 

The Greek Church recognises tradi- 
tion as a source of belief supplementary 
to the Holy Scriptures, in this also 
agreeing with the Church of Rome. 
The former church considers the Septua- 
gint as the authentic version of the Old 
Testament, yielding it the same rever- 
ence which the Romish Church pays to 
the Vulgate. 

The rites and ceremonies of the 
Greek Church are numerous and diver- 
sified. The daily services are eight in 
number, but are practically reduced to 
three. The service-books occupy more 
than twenty folio volumes. Every day 
in the year is consecrated to a saint, 
and frequently to more than one. Every 
day of the week is appropriated in the 
church service, to some peculiar object 



of adoration. There are four fasts in 
the year, which are observed with great 
austerity. The service is performed in 
the ancient Greek, which is as much a 
dead language in this church, as Latin 
is in the Church of Rome. 

The administration of baptism by the 
Greek Church is truly curious and 
worthy of particular attention. Accord- 
ing to Dr. King, they baptize by im- 
mersion, and they use the true immer- 
sion, or form of dipping the child in 
water thrice, which is the most ancient 
manner; but, previous to baptism, the 
child, though not two months old, must 
be solemnly initiated into the church, as 
a catechumen, through the medium of 
its sponsors, when exorcism is used on 
the occasion. When the child is bap- 
tized, the priest immediately proceeds to 
anoint it with the holy chrism ; for this, 
though reckoned a distinct mystery, is 
inseparable from baptism. Previous to 
baptism, the child was anointed with 
oil, which was likewise used in the 
consecration of the baptismal water; 
but this chrism is very different from it, 
and consists of various oils and other 
precious ingredients, which, in different 
proportions are all boiled together, and 
afterwards solemnly consecrated by a 
bishop. It can be prepared only by a 
bishop, and only on Maundy Thursday, 
i.e. Thursday in Passion week. This 
anointing the Greeks call " the seal of 
the gift of the Holy Ghost," which 
words the priest repeats while he applies 
the chrism or holy oil to the forehead, 
eyes, nostrils, mouth, ears, breast, 
hands, and feet of the child. 

In some respects (says Mr. Conder, 
in his View of all Religions,) the Greek 
Church presents a more hopeful state 
than that which bears the yoke of 



66 



THE GREEK CHURCH. 



Popery. It has never resisted the cir- 
culation of the Holy Scriptures, for which 
the highest veneration is entertained ; 
and the recent introduction of the Bible 
into Greek schools is a most important 
step towards the diffusion of religious 
knowledge in the east. The clergy and 
members of the Greek Church exhibit 
also, for the most part, a far more 
tolerant spirit towards Protestants, are 
more open to conviction upon points of 
faith, and more willing to abide by an 
appeal to the inspired records as the 
rule of faith. In this respect, an im- 
portant change is taking place in the 
public mind. It is observable also, 
that many of the errors and corruptions 
common to the Latin and Greek churches 
are, in the latter, of comparatively recent 
introduction, and may be traced to the 
influence of Romish teachers. In dis- 
owning the pretended supremacy and 
infallibility of the Roman pontiff, the 
easterns consider themselves as in some 
measure making common cause with 
the Protestants. But, what is more 
important, the circumstance of their 
acknowledging no living depository of 
tradition, nor any binding authority in 
matters of faith posterior to the first 
seven councils, together with their 



reverence for the Greek Scriptures, 
leaves open the way for their return to 
a more Scriptural faith. 

The Patriarch of Constantinople is 
elected by the votes of the bishops and 
optimates, subject to the sanction of 
the Sultan, so that the appointment 
virtually rests witht the Mahommedan 
government, to w nich a fee or tribute 
of 20,000 or 30,000 dollars, is payable 
as the price of institution. His influ- 
ence with the government is very con- 
siderable. His jurisdiction nominally 
extends over Thrace and the other 
countries now comprised in European 
Turkey, including Wallachia and Mol- 
davia, as well as Greece, and the Greek 
islands, and the greater part of Asia 
Minor. The Patriarch of Constantinople 
nominates to the three patriarchates of 
Alexandria, Antioch, and Jerusalem, 
subject to the election of the clergy of 
their respective districts, and the sanc- 
tion of the Ottoman Porte. The ortho- 
dox Greek Church comprehends within 
its pale about 3,000,000 souls, and in- 
cluding the Russian Church, which 
numbers about 47,000,000 within its 
pale, the entire Greek Church consists 
of about 50,000,000. 



THE RUSSIAN GREEK CHURCH. 



The Patriarch of Constantinople at 
first extended his supremacy over the 
Russians, and appointed the metropoli- 
tan, but this could be no longer tolerated 
after the patriarchate fell under the 
Mussulmans. In 1589, the patriarch 
consented to place an independent pon- 
tifical ruler at the head of the Russian 
Church ; and from that time till the 
reign of Peter the Great, the patriarchate 
was occupied by a succession of rulers 
who commanded the homage even of 
the Czar. Hadrian, the tenth and last 
of the number, died in 1700. A Synod 
of twelve ecclesiastical rulers was then 
invested with the power formerly exer- 
cised by the patriarchs, and this form 
of government continues at the present 
time. The number of the Russian 
clergy is about 215,000. Government 



allows them for their support 2,000,000 
roubles, or £80,000, which is supple- 
mented by the free-will offerings of the 
people. The two sums united yield a 
very inadequate support. 

The secular clergy are called Pro- 
toires, (n^oro/gfg/?,) or white clergy. 
They were formerly called Protopopes. 
They consist of priests and deacons, and 
also readers and sacristans. 

Dr. Pinkerton says, that "all the 
Protoires, priests and deacons, must 
have been educated in the spiritual 
schools, and must be married before 
they can be admitted to these offices ; 
but are restricted from marrying wi- 
dows. The death of their wives, how- 
ever, does not now prevent them, as 
formerly, from officiating as priests, 
though they are not allowed to marry a 



THE GREEK CHURCH. 



67 



second time. But they are at liberty to 
enter into the order of the black clergy, 
by becoming monks ; and thus the way 
is open before them to the first dignities 
of the Russian church. Those, again, 
who desire to marry a second time, must 
first resign their office in the priesthood, 
and are for ever excluded from that 
order." 

The state of learning among the 
clergy is much improved, through the 
judicious measures employed by Peter 
the Great and his successors, with re- 
spect to their education. Their 'spi- 
ritual schools' belong to the most ancient 
institutions for learning in Russia ; many 
of them were founded at the introduc- 
tion of Christianity. The number of 
these schools is fifty-eight ; of which 
four are termed academies, thirty-six 
seminaries, and eighteen are inferior 
schools. There is one seminary for each 
diocese. The eighteen schools were 
erected in the year 1800. In the whole 
number of schools about 26,000 young 
men were, in 1814, educated principally 
at the expense of the government. In 
the four academies the number of stu- 
dents was about 4000, with upwards of 
fifty preceptors ; in the thirty -six semi- 
naries there were above 20,000 students, 
and 297 teachers ; and in the eighteen 
schools nearly 2000 scholars and thirty 
teachers. The sons of the clergy are 
generally sent to these institutions when 
about ten years of age. They begin 
with the Latin and Sclavonian languages, 
and are afterwards instructed in the 
ancient and modern languages, and the 
various branches of study that are ne- 
cessary for a liberal and professional 
education. Their theological instruc- 
tions are confined to the writings of the 
Greek Fathers, such as Chrysostom, 
Gregory Nazianzen, &c, and to the 
works of the Russian divines. Among 
the most distinguished of these are, the 
writings of Platon, the metropolitan of 
Moscow ; of Demetrius, metropolitan of 
Rastoff ; of Theophanes, archbishop of 
Pleskoff ; and of Michael, archbishop of 
Tscherniga. Some of the works of the 
last- mentioned author are sermons, and 



a treatise on * the Old and New Man,' 
of which Dr. Pinkerton speaks in high 
terms. 

Dr. Pinkerton describes the church 
service as follows : — " Let any one, on 
his first arrival in St. Petersburg, enter 
the church of St. Nicholas, for instance, 
on a holiday, in the time of service, 
and, placing himself in a corner, calmly 
contemplate the scene before him : he 
might easily be led to the conclusion, 
that the Russians are to be counted 
among the most ignorant and supersti- 
tious of nations. The splendour of the 
building with its gaudy decorations ; the 
sumptuous dresses of the clergy, com- 
posed of bright- coloured brocades, co- 
vered with embroidery and bespangled 
with gems ; the vocal music ; the odours 
of incense ascending before the sacred 
pictures, from the golden censer waving 
in the hand of the officiating priest ; the 
great number of pictures covering the 
walls, overlaid with gold and silver 
plates in the form of robes, studded with 
pearls and precious stones, before which 
some hundreds of wax-lights and lamps 
of different sizes are burning ; the people 
of all classes standing and worshipping; 
(for none sit there;) some turning to 
their respective tutelary saints, and pro- 
strating themselves before them in vari- 
ous acts of humiliation, others bargain- 
ing for tapers at the stalls where they 
are sold in the church, then lighting 
them, and, with many crossings and 
ceremonies, placing them before their 
favourite pictures, as an offering and a 
symbol of the sincerity of their devo- 
tion : — having beheld these, let him 
turn his attention from the almost con- 
founding splendour and stupifying effects 
of this crowded scene, more minutely to 
contemplate its parts, and mark the 
peculiar dresses, and looks, and atti- 
tudes of individuals ; he will see much 
to excite his feelings of compassion and 
sympathy : — here, the aged sire of four- 
score, devoutly crossing and slowly pro- 
strating himself before the picture of his 
tutelary saint, his legs and arms trem- 
bling beneath him, ere his forehead and 
hoary locks reach the pavement : (what 



68 



THE GREEK CHURCH. 



must it cost such a feeble old man to 
perform this most fatiguing act of his 
devotion, perhaps forty or fifty times in 
a morning!) there, the devout mother 
with her babe in her arms, teaching its 
infant hand to make the figure of the 
cross, by touching, with the thumb, and 
first two fingers united, first its fore- 
head, then its breast, next the right 
shoulder, and afterwards the left, and 
to lisp the Gospodi Pomilui ; and when 
the priest brings out the crucifix at the 
end of the service to bestow the bene- 
diction, behold ! she presses forward in 
vhe crowd, and devoutly embraces the 
feet of the image of the suffering Sa- 
viour, and the infant follows her exam- 
ple. ... On beholding this and 
similar scenes, without any further 
knowledge of the service, people, and 
principles of the Greek church, the tra- 
veller must at once come to the conclu- 
sion, that the Eastern church is, in all 
respects, as corrupt in doctrine, and as 
superstitious in practice, as the Church 
of Rome. On obtaining better informa- 
tion, however, he finds this a hasty con- 
clusion, as it regards doctrine, and not 
borne out by facts ; for the Church 
that permits every one of its members 
to read the Holy Scriptures in a lan- 
guage which he understands, and ac- 
knowledges this Word as the highest 
tribunal in matters of faith on earth, is 
still possessed of the best reformer of 
all superstition. A reformation will no 
doubt take place with the increase of 
learning and Scriptural knowledge, both 
in Russia and in Greece." 

Some of the ceremonies and obser- 
vances of the Greek Church are thus 
described in Chantreau's " Travels into 
Russia:" — "At the beginning of the 
year, the king' s day is a singular festi- 
val, which the Russians call the Bene- 
diction of Waters. On the Neva, then 
frozen, there is raised for the ceremony, 
a kind of temple of an octagonal figure, 
on the top of which is a St. John the 
Baptist, and the inside is decorated 
with pictures, representing the baptism 
of Jesus, his transfiguration, and some 



other parts of his life. There your at- 
tention is drawn to an enormous Holy 
Ghost, appearing to descend from hea- 
ven : a decoration common in the Greek 
Church, which introduces the Holy 
Ghost everywhere! In the middle of 
the sanctuary is a square place, where 
the broken ice leaves a communication 
with the waters running below, and the 
rest is ornamented with rich tapestry. 
Around this temple there is erected a 
kind of gallery which communicates 
with one of the windows of the imperial 
palace, at which the empress and her 
family come out to attend the ceremony, 
which begins as soon as the regiment of 
guards have taken post on the river. 
Then the archbishop, at the sound of 
the bells, and of the artillery of the for- 
tress, comes out of the palace, and walks 
in procession, with all his clergy, to the 
little temple we have just mentioned. 
When arrived at the place where the 
ice is broken, he descends, by means of 
a ladder, to the side of the water. There 
he dips his cross three or four times, 
afterwards says some prayers, an orison 
to the great St. Nicholas, and the wa- 
ters are then thought blessed. The pre- 
late sprinkles the water on the company 
around him, and on the colours of 
all the regiments that happen to be at 
St. Petersburg. After this benediction 
the archbishop retires. Then the people 
crowd towards the hole by which this 
prelate has blessed the waters. They 
drink of them with holy avidity. Not- 
withstanding the cold, the mothers 
plunge their infants, and the old men 
their heads, into them. Everybody 
makes it a duty to carry away some for 
the purification of their houses, and 
curing certain distempers, against which 
the good Russians pretend this holy 
water is a powerful specific. While 
every one proceeds to this useful provi- 
sion, four popes, who are at the four 
corners of the sanctuary, sing a kind of 
litany, in which they rehearse all the 
titles of the empress, and to which the 
people answer by these words, Pameloi- 
Bog /—May God take pity on her ! " 



69 



SYRIAN, COPTIC, AND ABYSSINIAN CHURCHES. 



The Anti-Byzantine or Monophysite 
churches, which have renounced the 
communion both of the Greek and 
Russian churches, are the following : — 
viz. the Syrian Jacobite Church, and 
the Coptic or Alexandrian Church, each 
with a patriarch of its own ; the Abys- 
sinian or Ethiopic Church, acknow- 
ledging the supremacy of the Jacobite 
patriarch of Alexandria, and therefore a 
branch of the Coptic ; the Nestorian and 
Chaldean ; the Indo-Syrian ; and the 
Armenian. 

There are also churches in the east 
acknowledging the Church of Rome, 
and known as Greek Catholics, Arme- 
nian Catholics, Syrian Catholics (or 
Maronites), Nestorian Catholics, &c. 

The Jacobite Syrians, who are sub- 
ject to the patriarch of Antioch, are 
now chiefly found in Mesopotamia and 
on the banks of the Tigris. The Ma- 
ronites dwell in a mountainous canton 
of the Lebanon, named the Kesrouan. 
The Chaldeans are a separation from 
the Nestorian branch. The Copts of 
the present day share with the Jews 
the internal trade of Egypt. Their ec- 
clesiastics are of the lowest class, and 
the people are ignorant and superstitious 
to excess. They are fond of ceremonies, 
and during service the priest goes 
through a laborious routine of bodily 
exercise, incensing the saints, pictures, 
books, &c, incessantly. They have seven 
sacraments and four lents. The Ethi- 
opic Church is remarkable for the simi- 
larity of many of its observances to the 
ancient Jewish ritual. The Abyssinians 
have of late years been accessible to the 
missionaries of a purer faith, and a 
mission was sent amongst them by the 
Church Missionary Society in 1826. 
The Nestorians, according to the Arme- 
nian missionaries, number about 320,000 
souls, inhabiting the region of Koordis- 
tan. The Nestorians and Chaldeans 
speak a vulgar Syriac. The Nestorians 
call themselves Nusrany, Nazarene. 
Of all the native Christians of Western 
Asia, they are said to be the best 



armed with arguments against Popery, 
all derived from Scripture. The Indian 
branch of the Syrian Church exists in 
Travancore and Cochin. Dr. Claudius 
Buchanan visited some of their stations 
in 1806, and gives an interesting ac- 
count of them in his "Researches." 
He counted fifty-five churches in Ma- 
layala. He did not believe that they 
were Nestorians. 

The tribes dwelling amongst the 
mountain heights of Koordistan have 
been visited of late years by Mr. Ains- 
worth, Dr. Layard, Dr. Grant, and others, 
from whom we learn that the people 
consider themselves to be descendants 
of the ancient Chaldeans of Assyria, 
Mesopotamia, and Babylonia, who were 
driven to the mountains by Mahomedan 
persecutions. Although they acknow- 
ledged the authority of the Sultan, and 
paid a small annual tribute till the mas- 
sacre of Bedr Khan in 18-13, no Turk 
exercised any real authority in their 
villages. Few of this once wide-spread 
race are now to be found except in these 
mountains, preserving their old forms 
and ceremonies, their festivals, their 
chronology, and their ancient language 
in their prayers and religious books. 
They are at present engaged in a con- 
test with their brethren who have 
adopted the Romish faith, and from 
whom they have suffered persecution. 
Dr. Grant believes the present Chaldean 
tribes, or Nestorians, to be the descen- 
dants of the Ten Tribes, who were car- 
ried away in the first Jewish captivity. 
He asserts that the tradition is general, 
and universally believed by the Nesto- 
rians throughout Assyria and Media, 
and that the enmity existing between 
them and the Jews, forbids the idea of 
the tradition having been fabricated. 
The central portion of Assyria was for- 
merly called Adiabene (or the country 
round the river Zab.) In Adiabene 
Proper, there were in 1840, nearly a 
hundred thousand Nestorians, while only 
a small remnant of Jews can be found 
among them. On the opposite bank of 



70 



THE GREEK CHURCH. 



the Habor, nearly the whole country 
from Adiabene and Halah is settled by 
Nestorians, while the nominal Jews of 
Media and Assyria do not exceed twenty 
thousand souls. It will not be supposed 
that these are all that remain of the 
Ten Tribes ; and if it be admitted that 
they were carried captive into Assyria, 
there is no evidence to lead to the belief 
that they were ever removed from that 
country. They were still in the land of 
their captivity in the first century of the 
Christian era, according to Josephus ; 
and Jerome, who had an intercourse of 
twenty years with the Jews of Palestine, 
states, that in the fifth century of our 
era " the Ten Tribes are subject uuto 
the king of the Persians." From that 
time to the present we hear no more of 
them. To these reasons for his belief 
that the Nestorians represent the lost 
tribes, Dr. Grant adds, their constant 
observance of Jewish customs, namely, 
the offering of the atoning sacrifice or 
sin-offering of the Levitical code, the 
gifts of first-fruits or tithes, their pecu- 
liar regard for the sanctuary, and the 
distinction between meats. On the 
other hand, Mr. Ainswortb has argued, 
that allowing all these facts to be as 
Dr. Grant has represented, the claim 
for the Nestorians is not so strong as 
for the Jewish families still inhabiting 
the plains of the Tigris and Upper 
Euphrates. Mr. Ainsworth is also at 
issue with Dr. Grant as to the state- 
ment that the Jews agree with the 
Nestorians in admitting a common an- 
cestry ; besides, he asks, if the Chal- 
deans of the present day are Jews, what 
has become of the ancient Chaldeans? 
The religious observances referable, 
according to Dr. Grant, to the an- 
cient Jews, are some of them Pagan, 
and others Mahomedan, and common 
throughout the east. The theory of 
Dr. Grant is also invalidated by the 
circumstance of the Nestorians, sup- 



posing them to have been Jews, being 
now Christians as they have professed 
to be from early times ; for the Jews of 
the captivity were far removed from the 
country in which the Gospel was first 
preached. 

The Nestorians of Koordistan and 
Urmiah, in the Persian provinces, were 
ignorant of the existence of their 
brethren in India, till they were informed 
of the fact by some American mission- 
aries who visited Armenia some years 
ago. The tie of brotherhood betwixt 
them was immediately recognised by the 
Chaldean bishop, Mar Johannan, who 
sent an affectionate letter to the Indian 
Nestorians. 

The Indian branch practises some 
peculiar observances, one of which is 
dancing. The men dance by themselves, 
and the women also by themselves, with 
all becoming modesty and decorum. 
Before they begin, they make the sign 
of the cross, chant the Lord's Prayer, 
and sing a hymn in honour of St. 
Thomas. The practice of dancing has 
probably been acquired from the Indians 
amongst whom these people live, and 
who make this exercise part of the wor- 
ship they offer to their idols. 

The Armenians number about 
1,700,000 souls, distributed as follows: 
— in the Russian provinces, 42,000; in 
Turkey, 1,500,000; in Persia, 70,000; 
in India, 40,000; in the Austrian 
dominions and other parts of Europe, 
10,000. The Armenians follow the 
Council of Nice, and accept the apostles' 
creed. They believe that the saints will 
not be admitted into heaven till the day 
of judgment, and that in the meantime, 
neither the souls nor the bodies of any 
saints or prophets are in heaven, except 
the Virgin Mary and Elias. Their rites 
and ceremonies resemble those of the 
Greek Church. They administer the 
sacrament of the supper in both kinds 
to the laity. 



71 



THE CHURCH OF ENGLAND. 



BY THE REV. CHARLES POPHAM MILES, M.A., Cambridge, 

INCUMBENT OF SX. JUDE'S EPISCOPAL CHUKCH, GLASGOW. 



In the following succinct account of 
the Church of England, it is intended 
rather to delineate her present aspect in 
constitution and doctrine than to trace 
her career through the history of past 
ages. It will be desirable, however, in 
a few words, to sketch the origin of her 
existence, and to mention some of the 
principal events connected with her 
progress. 

Tradition affirms that the Gospel of 
Jesus Christ was introduced into Britain 
in the time of the Apostles. About the 
close of the second century, Tertullian 
observed that places considered inacces- 
sible to the Roman arms, were already 
reached by the heralds of Christianity; 
and it is certain that, at the commence- 
ment of the fourth century, there were 
Christians in England who were the 
objects of persecution. We now, also, 
read of bishops proceeding from Britain 
to attend foreign councils — as, for ex- 
ample, the Council at Aries, in the year 
314 ; and, from this time — with the 
exception of a severe struggle on the 
part of the Britons to preserve the 
Church, when almost exterminated by 
the inroads of the Saxons, in the fifth 
and sixth centuries— the Christians con- 
tinued to multiply, and the ancient rites 
of the natives, and of the other inhabi- 
tants of the island, gradually ceased. 

It thus appears that the Church in 
England dates her existence from an 
early period. Towards the end of the 
sixth century, the Bishop of Rome, Pope 
Gregory the Great, was instrumental in 
enlarging the number of converts ; for, 
in the year 596, he despatched a monk, 



(Augustine) with forty companions of 
his own order, who were received fa- 
vourably by Ethelbert, King of Kent, 
and the Gospel spread itself through 
the other kingdoms of the Heptarchy. 
Augustine founded an abbey at Can- 
terbury, and was consecrated the first 
archbishop in England. 

The blessing which was thus derived 
by the visit of missionaries from Rome, 
brought with it the commencement of 
a series of evils ; and these continued 
steadily to increase, until the simple 
truths of the Christian religion were al- 
most eclipsed under the shadow of the 
Papal power. Paganism receded, and 
became extinct; and, whilst the heathen 
rites were giving place to the new doc- 
trines, the land was being divided into 
dioceses, and the churches, and the 
bishops, and the clergy, were gradually 
augmented throughout the whole of 
Britain. Theodore, the sixth arch- 
bishop from Augustine, is supposed to 
have introduced, in the seventh century, 
the division of the land into parishes. 
Evils, however, were developed in rapid 
succession. The pope struggled for su- 
premacy ; the bishops and clergy — ex- 
cepting a few faithful men occupied 
with holier duties — succeeded in " lord- 
ing it over God 1 s heritage ;" a constant 
warfare was maintained between Rome 
and the sovereigns of England, with al- 
ternating success — the former striving 
for power and supreme dominion over 
the English Church, and the latter seek- 
ing to preserve their own authority, as 
well in ecclesiastical as in temporal 
affairs, and to be independent of the 
Church of Rome. During this contest, 



72 



THE CHURCH OF ENGLAND. 



every dogma of the Romish Church was 
engrafted, one after another, upon the 
pure doctrines of the Gospel, as first in- 
troduced into Britain ; the simplicity of 
apostolic life, and of apostolic preaching, 
were exchanged for the possession of 
secular privileges, and for the establish- 
ment of a ceremonial ritual ; the wealth 
of the Church, through the agency of 
the Roman system, became enormous ; 
and we have now only to regard the 
Church of England, in common with 
the Churches of the continent in the 
mediaeval ages, as, whilst emitting here 
and there an occasional ray of light, 
yet deeply involved in the corruptions 
and superstitions of the times. 

In the sixteenth century, a new era 
burst upon Europe. The previous cen- 
tury had prepared the way. Faithful 
preachers and martyrs were raised up 
at home and abroad to testify against 
the wickedness of both priests and 
people. The fearful struggle of the Re- 
formation was pursued in earnest by 
Luther, Melancthon, Zuinglius, and 
others on the continent ; whilst in Eng- 
land, and on behalf of the reformation 
in the English Church, there were 
Cranmer, Ridley, Latimer, and Hooper 
among the bishops, and many of the 
clergy and laity, who, " not counting 
their lives dear unto themselves," 
laboured for the removal of ecclesiasti- 
cal abuses, and for the evangelization 
of the people, even to the sacrifice of all 
that they possessed ; and they only 
ceased to expostulate and to reform, 
when their voices were hushed by the 
sufferings of the martyr's death. 

It was in the reign of Elizabeth, that 
the Church of England began to realise 
the return of a more primitive and 
spiritual worship. Men of high Pro- 
testant principles, and of sound learn- 
ing, were chosen for the office of 
bishops; an evangelical clergy were 
also raised up and encouraged ; the 
Holy Scriptures were printed and cir- 
culated ; many of the religious cere- 
monies were abolished as superfluous 
and dangerous ; the supremacy of the 
Sovereign, in emphatic opposition to the 



claims of the Pope, was carefully se- 
cured ; and, in short, the Church of 
England, already firmly rooted in the 
land by the growth of centuries, con- 
tinued to be what she had heretofore 
been, the Established Church of the 
kingdom, purified through the instru- 
mentality of the Reformation, and 
liberated from the dominion and inter- 
ference of Rome. 

Such, in brief, has been the origin 
and history of the English Church. The 
elements of trouble did not cease with 
the struggle for liberty and purity, and 
therefore, both from within and with- 
out, she has witnessed several subse- 
quent and severe contests ; and also the 
services and discipline of the Church 
have been altered or modified at periods 
since the Reformation; but as there have 
been no changes demanding notice in 
this rapid sketch of the past, we shall 
soon be prepared to speak of the Church 
of England as at present existing, in 
respect to her constitution and doctrine. 

Let us first understand the proper 
limit of our subject. In the fullest 
sense of the words, the Chtjech of 
England comprises, besides the eccle- 
siastical Establishment in England 
and Wales and Ireland, all Episcopali- 
ans who, having been admitted by bap- 
tism into her communion, continue to 
acknowledge her discipline, and are 
amenable to the authority of her tri- 
bunals. In the East Indies, the clergy 
of the three Presidencies, including the 
army chaplains and missionaries, are 
subject, although in a restricted degree 
(as being, in the case of the chaplains, 
under the immediate control of the 
Indian Government) to the oversight of 
the Bishops respectively of Calcutta, 
Madras, and Bombay. In the British 
colonies, there are " colonial chaplains" 
and missionaries ; and the following dio- 
ceses are under the spiritual rule of colo- 
nial bishops consecrated and sent out by 
the Church of England: — Colombo, 
Victoria, Capetown, Quebec, Montreal, 
Toronto, Nova Scotia, Frederickton, 
Newfoundland, Rupert's Land, Jamaica, 
Barbadoes, Antigua, Guiana, Sydney, 



REV. CHARLES POPHAM MILES. 



73 



Newcastle, Melbourne, Adelaide, Tas- 
mania, New Zealand, and Sierra Leone. 
There is also the Bishop of Gibraltar, 
whose authority, although very limited, 
extends over the English clergy in the 
Mediterranean and the South of Europe. 
And in Jerusalem, there is an English 
bishop, appointed by the Crown of Eng- 
land, "to exercise spiritual jurisdiction 
over the ministers of British congrega- 
tions" in Syria, Chaldea, Egypt, and 
Abyssinia. The Church of England has 
no bishops in the North of Europe nor in 
Scotland ; but in these countries she has 
consular chaplains, or other clergymen, 
who officiate for the benefit of English 
congregations. There are also military 
and naval chaplains in her Majesty's 
service in various parts of the world ; 
and these, being under no bishop, al- 
though in strict communion with the 
Church of England, do not require any 
episcopal license, but are subject at 
home to the particular Government de- 
partment by which they are employed. 
The consular chaplains are stationed in 
foreign countries, as in Amsterdam, 
Lisbon, Malaga, Marseilles, Madeira, 
&c. ; they are paid partly by their con- 
gregations, and partly by the British 
Government, and are generally nomi- 
nated by the former but appointed by 
the latter; they are entirely exempt 
from the legal jurisdiction of any bishop, 
although the Bishop of London has been 
erroneously supposed to exercise author- 
ity over the English clergy in foreign 
places ; and they are under the im- 
mediate control of her Majesty's Se- 
cretary of State for Foreign Affairs. 
In the army (exclusive of the troops in 
India) there is one " Chaplain-Gene- 
ral," and five " Chaplains to the 
Forces," in active service ; that is, one 
Chaplain to the Forces at each of the 
following five military stations, namely 
— London, Chatham, Mauritius, Malta, 
and Barbadoes, besides " military chap- 
lains" in other garrisons, as in Gibraltar, 
Corfu, Quebec, Hong-kong, Cape Town, 
&c, &c. The naval chaplains, about 
one hundred in number, are officiating 
in ships of war (not below the rate of 



a frigate), and in hospital ships in all 
quarters of the globe, as also in Green- 
wich hospital, and at the dock-yard 
chapels at home and abroad. 

There is in Scotland an Episcopal 
Communion, presided over by seven 
bishops, and numbering about 115 
ministers ; but this body must not be 
considered as a branch of the Church of 
England. It is an independent and 
voluntary church, altogether uncon- 
nected with the State, having its own 
laws, appointing its own bishops, differ- 
ing from the Church of England by 
using, in some instances among its con- 
gregations, a peculiar " Communion 
Office" at the administration of the 
Lord's Supper; and the bishops, in point 
of law, possess neither dioceses nor 
titles, nor any jurisdiction in the 
country, nor have they any rank 
beyond what is courteously given to the 
senior pastors of other independent 
churches ; for their episcopal functions 
are limited to the clergy and people 
who may be willing to acknowledge 
them. Hence, in the large towns in 
Scotland, as in Edinburgh, Glasgow, 
Aberdeen, and Montrose, there are 
"English chapels," for members of the 
Church of England, with regularly or- 
dained English clergymen, " protected 
and allowed " by Act of Parliament 
(10th Queen Anne, chap, vii.) as com- 
petent to officiate in Scotland without 
the license of a Scotch bishop, and who 
preserve their congregations in full 
communion with the Established Church 
of England. The Scotch bishops have 
not the power to ordain clergymen for 
the English Church ; nor can a minister 
ordained by a Scotch bishop officiate 
in England except by special permis- 
sion, for " any one day or any two 
days, and no more." (Act of 1840.) 

It will now appear that the Church 
of England is represented almost 
throughout the world. Her proper 
designation is — "The Established 
and United Church of England 
and Ireland," for, in the year 1801, 
the Established Churches of England 
and Ireland were united into one body 



74 



THE CHURCH OF ENGLAND. 



by Act of Parliament, and they are 
identical in doctrine, and, in all im- 
portant points, in constitution also. The 
clergy ordained by Irish bishops, are 
eligible to hold church preferment in 
England, and the Church in Ireland is 
equally accessible to the English clergy. 
In short, the union between the two is 
complete ; so that, when speaking of the 
constitution and doctrine of the one, we 
may be understood as including the 
doctrine and constitution of the other. 
However, for the sake of conciseness 
and perspicuity, we will withdraw our 
attention from Ireland and the colonies ; 
and the following observations will be 
restricted to the present aspect of the 
Church of England as established in 
England and Wales. 

The Constitution. — 1. The Sove- 
reign is the Governor of the Church of 
England — "the only supreme head on 
earth" (2. 3. Anne, cap. xi.) — and, 
therefore, " hath the chief power in this 
realm of England, and other his domi- 
nions, unto whom the chief government 
of all estates in this realm, whether 
they be ecclesiastical or civil, in all 
causes doth appertain." {Articles of 
the Church of England, Art. xxxvii.) 
The clergy make the following sub- 
scription : — " That the King's majesty, 
under God, is the only supreme Gover- 
nor of this realm, and of all other his 
Highness's dominions and countries, as 
well in all spiritual or ecclesiastical 
things or causes, as temporal." (Canon 
xxxvi.) But, in order to remove any 
doubts that might possibly offend Chris- 
tian people, as to the import of the 
royal supremacy in spiritual affairs, the 
same authority which designates the 
Sovereign " Defender of the Faith, and 
Supreme Governor of the Church of 
England," declares — " We give not our 
princes the ministering either of God's 
Word or of the Sacraments ; the which 
thing the injunctions also lately set 
forth by Elizabeth our Queen do most 
plainly testify ; but that only pre- 
rogative, which we see to have been 
given always to all godly princes in 



holy Scriptures by God himself : that is, 
that they should rule all estates and de- 
grees committed to their charge by God, 
whether they be ecclesiastical or tem- 
poral, and restrain with the civil sword 
the stubborn and evil doers." (Article 
xxxvii.) And the following " Injunc- 
tions by Queen Elizabeth," alluded to 
above, will show that the maintenance 
of the royal supremacy in the Church 
of England has especial reference to a 
specific evil : — " For certainly her Ma- 
jesty neither hath nor ever will chal- 
lenge any authority, than that was 
challenged and lately used by the said 
noble Kings of famous memory, King 
Henry VIII. and K. Edward VI., which 
is and was of ancient time due to the 
imperial crown of this realm, that is, 
under God, to have the sovereignty, 
and over all manner of persons born 
within these her realms, dominions, and 
countries, of what estate, either eccle- 
siastical or temporal, soever they be, 
so as no other foreign power shall or 
ought to have any superiority over 
them.'' 1 (Anno 1559. Sparrow's Col- 
lection.) It appears, then, that whilst 
the British Sovereign is upheld as the 
" Supreme Governor" of the Church of 
England, there is no room for sup- 
posing that the Headship of Christ 
is denied, or even overlooked by 
English Churchmen. The prerogative 
claimed is simply to "conserve and 
maintain the Church committed to our 
charge, in unity of true religion and 
in the bond of peace ; and not to suffer 
unnecessary disputations, altercations, or 
questions to be raised, which may nour- 
ish faction both in the Church and 
Commonwealth." (His Majesty's De- 
claration, prefixed to the Articles.) It 
is also expressly allowed that " the 
Church hath power to decree rites or 
ceremonies, and authority in contro- 
versies of faith ;" and that " the 
Church be a witness and a keeper of 
Holy Writ." (Art. xx.) Nor are we 
in any uncertainty as to what is here 
intended, for " the visible Church of 
Christ is a congregation of faithful 
men, in the which the pure Word of 



REV. CHARLES POPHAM MILES. 



75 



God is preached, and the Sacraments 
be duly ministered, according to Christ's 
ordinance." (Art. xix.) 

2. The country is divided into the 
two Provinces of Canterbury and York, 
and each province is under the govern- 
ment of an Archbishop. But, whilst 
the two Provinces embrace the whole 
country, and confer superior dignity upon 
the archbishops, there are also two 
Dioceses of Canterbury and York — 
much more circumscribed territories 
— in which the archbishops, respect- 
ively, perform the usual duties attached 
to the other bishops. England and 
Wales are divided into the following 
twenty -eight bishoprics or dioceses : — 
Canterbury, York, London, Durham, 
Winchester, Bangor, Bath and Wells, 
Carlisle, Chester, Chichester, Ely, 
Exeter, Gloucester and Bristol, Hereford, 
Lichfield, Lincoln, Llandaff, Manches- 
ter, Norwich, Oxford, Peterborough, 
Ripon, Rochester, Salisbury, St. Asaph, 
St. David's, Worcester, Sodor and Man. 
The word " diocese" from ^loixngts, 
signifies administration or household, 
and it is applied to the ecclesiastical 
arrangement of territory, " for this 
realm has two divisions, one into shires 
or counties, in respect of temporal 
policy — another into dioceses, in re- 
spect of jurisdiction ecclesiastical." 
(Cowel.) The Bishops of London, 
Durham, and Winchester, rank imme- 
diately after the archbishops — they take 
precedence of the other bishops, and 
always have a seat in the House of 
Lords. The Bishop of Sodor and Man 
does not sit in the House of Lords, un- 
less he happens to be a peer in his own 
right;* but all the other English prelates, 
except the bishop who was last conse- 
crated, are spiritual peers ; and the 
junior bishop, when he ceases to be 
junior by the creation of another bishop, 
takes the vacant place as a peer among 
the Lords. 

3. The archbishops are chosen, as 



vacancies occur, from 



the 



bishops. The appointment is vest2d in 
the Crown. The Sovereign has also 
the nomination of all the bishoos. The 

x 

rule is as follows : — On the death of 
a bishop, the Dean and Chapter of the 
Cathedral in the vacant diocese apply 
for the u Royal License" to elect a 
successor ; the license (called conge 
d" 1 elire) is sent to the Cathedral ; but, 
at the same time, the Dean and Chap- 
ter receive " Letters Missive" from the 
Crown, mentioning the name of the 
person to be elected, and which con- 
tain the following passage : — " We 
have been pleased, by these our letters, 
to name and recommend him unto you, 
to be elected and chosen to the said 
Bishopric of : Wherefore we re- 
quire you, upon receipt thereof, to pro- 
ceed to your election, according to the 
aws of this our realm, and our conge 



d 1 elire herewith sent unto 



you 



and 



* The present Bi-shop is the Earl of Auckland, 
and therefore sits in the House of Lords as a 
temporal Peer. 



the same election, so made, to certify 
unto us under your common seal." 
The will of the Sovereign, therefore, in 
the appointment is absolute. " The 
only choice the electors have under this 
restraint is, whether they will obey the 
King or incur a praemunire. The 
election, from beginning to end, pro- 
ceeds, seemingly, upon the conge 
d' elire, without any appearance of re- 
straint from the letters missive, and in 
the same manner as if there were no 
such restraint ; and the only circum- 
stance remarkable in it, is the solemn 
declaring of the person elected to the 
clergy and people assembled in the 
church, wherein we see the footsteps of 
the more ancient way of electing, and of 
the part which they had in the elec- 
tion." (Bp. Gibson's Codex, I. 109.) 
The consent of the person elected is 
next formally obtained. Letters certi- 
ficatory of the election are then sent to 
the Crown ; the royal assent is suppli- 
cated ; and the Crown issues " Letters 
Patent" to the Archbishop of the pro- 
vince requiring him to proceed with 
the confirmation and consecration. 
When the day is fixed for the confir- 
mation, notice is published in the 
church in which the ceremony is to take 



76 



THE CHURCH OF ENGLAND. 



place, and all parties who may be opposed 
to the election are thereby cited to come 
forward. The dean and chapter dele- 
gate one or more persons to attend and 
present the bishop-elect to the arch- 
bishop, or to his representative, the 
vicar-general. A proctor, in the name 
of the dean and chapter, requests that 
all opposers not then appearing may be 
precluded from further opposition, and 
that the election may be confirmed. 
The regularity of the election is then 
proved ; the bishop takes the oaths, 1st, 
of Allegiance, 2d, of Supremacy, 3d, 
of Simony, and 4th, of Obedience to 
the Archbishop ; and now follows 
"The Definitive Sentence, or the Act of 
Confirmation, by which the judge com- 
mits to the bishop elected, curam, regi- 
men, et administrationem, spiritualium 
dicti Episcopates, and then decrees him 
to be installed and enthronized." (Gib- 
son's Codex, I. iii.) No person can be 
consecrated a bishop until he is full thirty 
years of age. The consecration must 
always be performed on some Sunday or 
holiday, whereupon the bishop-elect is 
presented to the archbishop of the pro- 
vince (or to some other bishop ap- 
pointed by lawful commission) by two 
bishops. The archbishop demands the 
royal mandate, and causes it to be read ; 
the oaths of supremacy and obedience 
to the archbishop are taken ; and the 
remainder of the service is continued 
according to the form in the Book of 
Common Prayer. It is a rule of 
ancient date in the Episcopal Churches, 
that there shall be no consecration un- 
less three bishops, at least, are present 
at the ceremony, and lay their hands, 
at the same moment, on the head of the 
new bishop. 

4. The government of the Church 
of England is, "under her Majesty, 
by Archbishops, Bishops, Deans, Arch- 
Deacons, and the rest that bear 
office in the same." (Canon vii.) 
The archbishops and bishops alone have 
the power to ordain clergymen ; and no 
bishop can ordain a person for a diocese 
in England, Wales, or Ireland, other 
than his own, unless at the request of 



the bishop of the other diocese. The 
Canon-Law requires that ordinations 
take place at " allotted certain times," 
and " only upon the Sundays immedi- 
ately following Jejunia quatuor tern- 
porum, commonly called Ember Weeks, 
appointed in ancient times for prayer 
and fasting, (purposely for this cause at 
their first institution,) and so continued 
at this day in the Church of England ; 
and that this be done in the cathedral 
or parish church where the bishop re- 
sideth, and in the time of divine ser- 
vice, in the presence not only of the 
archdeacon but of the dean, and two 
prebendaries at the least, or (if they 
shall happen by any lawful cause to be 
let or hindered) in the presence of four 
other grave persons, being masters of 
arts at the least, and allowed for public 
preachers." (Canon xxxi.) This law, 
however, as respects the season and lo- 
cality, has not been generally observed. 
Candidates for the ministry are usu- 
ally graduates of either the Universities 
of Cambridge or Oxford, or of Trinity 
College, Dublin, or else of Durham, 
Lampeter, or St. Bees ; but the bishops 
are not bound to restrict ordination to 
members of any university or college. 
The law is — "No bishop shall hence- 
forth admit any person into sacred 
orders which is not of his own diocese, 
except he be either of one of the uni- 
versities of this realm, or except he shall 
bring letters dismissory (so termed) 
from the bishop of whose diocese he is ; 
and, desiring to be a deacon, is three- 
and-twenty years old, and to be a priest, 
four-and-twenty years complete, and 
hath taken some degree of school in 
either of the said universities, or at 
least except he be able to yield an ac- 
count of his faith in Latin, according 
to the articles of religion approved in 
synod of the bishops and clergy of this 
realm, one thousand five hundred sixty 
and two, and to confirm the same by 
sufficient testimonies out of the holy 
Scriptures ; and except, moreover, he 
shall then exhibit letters testimonial ot 
his good life and conversation, under the 
seal of some college of Cambridge or 



KEV. CHARLES FOPHAM MILES. 



77 



Oxford, where before he remained, or 
of three or four grave ministers, toge- 
ther with the subscription and testi- 
mony of other credible persons who have 
known his life and behaviour by the 
space of three years next before." 
(Canon xxxiv. ) Although the bishops 
may thus dispense with an academical 
degree on the part of a candidate for 
ordination, provided the candidate gives 
sufficient proof of capability, yet it is 
only in extraordinary instances that any 
person except a graduate is admitted. 
The Bishop of London departs from the 
general rule in favour of gentlemen 
educated at the Church Missionary Col- 
lege at Islington, and intended to labour 
as missionaries among the heathen. 

No person can be ordained who has 
" not first some certain place where he 
might use his function.'' (Canon 
xxxiii.) This indicates what is meant 
by the familiar expression, a title for 
orders. The candidate must show that 
there is a vacant field of duty offered 
to him, before the bishop will accept 
his application ; that is, he must have 
secured the presentation to a curacy or 
a chaplaincy, or he must be the fellow 
of a college, or a " master of arts of 
five years standing, that liveth of his 
own charge in either of the universi- 
ties," before he can be ordained. The 
most general title for orders is a curacy. 
" And if any bishop shall admit any 
person into the ministry that hath none 
of these titles as is aforesaid, then he 
shall keep and maintain him with all 
things necessary, till he do prefer him 
to some ecclesiastical living." (Canon 
xxxiii.) The bishops have absolute 
power to refuse ordination to any party 
whom they may consider ineligible. 
The usual course is as follows : — The 
candidate writes to the bishop of the 
diocese in which the curacy offered to 
him as a title is situated, and requests 
to be ordained. He obtains a personal 
interview with the bishop, and passes 
through a viva voce examination as to 
his theological opinions and attain- 
ments. If approved, he is permitted to 
send in his papers — that is, the regis- 



ters of his age and baptism, testimoni- 
als from his college, a certificate of 
character attested by three beneficed 
clergymen, and another document called 
Si quis, which is a paper signed by the 
clergyman and church -ward ens of the 
parish in which the candidate resides, 
and which certifies that his name has 
been publicly called in the parish 
church, and that no objections have 
been raised against his being admitted 
into the ministry. He is now allowed 
to proceed, with the other candidates, 
to the examination, which is conducted 
by the bishop's examining chaplain, 
and is sustained, in some dioceses, 
during the whole of three or four days. 
It is strictly theological and ecclesiasti- 
cal. The approved candidates take 
the Oath of Supremacy, sign a " De- 
claration" that they will conform to the 
Liturgy, and, moreover, subscribe the 
following three articles :-— 

I. " That the King's Majesty, under 
God, is the only supreme Governor of 
this realm, and of all other his High- 
ness's dominions and countries, as well 
in all spiritual or ecclesiastical things or 
causes, as temporal ; and that no 
foreign prince, person, prelate, state or 
potentate, hath, or ought to have, any 
jurisdiction, power, superiority, pre- 
eminence, or authority, ecclesiastical or 
spiritual, within his Majesty's said 
realms, dominions, and countries. 

II. " That the Book of Common 
Prayer, and of Ordering of Bishops, 
Priests, and Deacons, containeth in it 
nothing contrary to the Word of God, 
and that it may lawfully. so be used ; 
and that he himself will use the form 
in the said Book prescribed in public 
prayer, and administration of the Sacra- 
ments, and none other. 

III. "That he alloweth the Book of 
Articles of Religion agreed upon by the 
Archbishops and Bishops of both Pro- 
vinces, and the whole Clergy, in the 
Convocation holden at London in the 
year of our Lord God one thousand five 
hundred sixty and two ; and that he 
acknowledged all and every the Arti- 
cles therein contained, being in number 



78 



THE CHURCH OF ENGLAND. 



nine-and-thirty, besides the ratification, 
to be agreeable to the Word of God." 

The ordination service, as arranged 
in the Book of Common Prayer, is per- 
formed in the cathedral of the diocese, 
or in some church or chapel, in the 
presence of the congregation. The 
candidates are there formally intro- 
duced to the bishop by the archdeacon, 
or his deputy, in these words : — " Re- 
verend Father in God — I present unto 
you these persons present to be ad- 
mitted deacons." Towards the close of 
the service, the bishop, laying his hands 
severally upon their heads, says — 
" Take thou authority to execute the 
office of a deacon in the Church of God 
committed unto thee, in the name of the 
Father, and of the Son, and of the 
Holy Ghost. Amen." And then, 
placing the New Testament in the 
hand of each, he adds — " Take thou 
authority to read the Gospel in the 
Church of God, and to preach the 
same, if thou be thereto licensed by the 
bishop himself." Hence it appears 
that a deacon in the Church of England 
is an ordained minister. He is compe- 
tent to take any clerical duty, except 
that he cannot consecrate the elements 
at the Sacrament of the Lord's Supper, 
nor can he read the forms of absolu- 
tion ; and he is not qualified to hold 
a living, nor any other independent 
charge. (13. 14. Car. II., cap. 4, 
par. 14.) He continues a deacon, 
generally — although not necessarily, 
provided he is the full age of twenty- 
four — for one year " to the intent he 
may be perfect and well-expert in the 
things appertaining to the ecclesiastical 
administration." (Rubric.) He is 
then obliged to undergo another exami- 
nation, conducted, as before, by the 
bishop's chaplain, and severer than the 
former ; and, when this is satisfactorily 
ended, he is admitted, as before, by the 
bishop in public, to the order of Pres- 
byter or priest.* The Ordination Ser- 

* The word Priest, as used in the Church of 
England, means simply a Presbyter. It is a 
corruption of the word wgtffpvre e.os, through the 
French, prestre, pretre. 



vice differs in some measure from the 
service which admits to the order of 
deacon. Several of the presbyters pre- 
sent, as well as the bishop, lay their 
hands simultaneously on the head of 
every candidate, and the bishop says — 
" Receive the Holy Ghost for the office 
and work of a Priest in the Church of 
God, now committed unto thee by the 
imposition of our hands. Whose sins 
thou dost forgive they are forgiven ; and 
whose sins thou dost retain they are 
retained; and be thou a faithful dis- 
penser of the Word of God, and of his 
holy Sacraments : In the name of the 
Father, and of the Son, and of the Holy 
Ghost. Amen." And then, delivering 
to each one a Bible, he adds — " Take 
thou authority to preach the Word of 
God, and to minister the holy Sacra- 
ments in the congregation where thou 
shalt be lawfully appointed thereunto." 
When once ordained a presbyter, he is 
competent to take any duty, and to 
hold any kind of preferment short of a 
bishopric, within the pale of the Church 
of England. 

5. The ministrations of the clergy 
are variously apportioned to Deans, 
Canons (or Prebendaries), Archdeacons, 
Chancellors, Rural Deans, Rectors, 
Vicars, Chaplains, and Curates. Several 
of these designations may belong to one 
individual. A dean, for instance, is 
generally the rector or vicar of some 
parish, and may, at the same period, 
hold a chaplaincy. The rector of one 
parish may be the vicar of another, and 
at the same time he may be both a chap- 
lain and a curate. Any one clergyman 
may possess, within certain limits, 
several pieces of preferment of different 
descriptions. 

Curates are unbeneficed clergymen 
— that is, they do not possess a per- 
manent charge. They are engaged 
by the rector or vicar of a parish, 
or by the incumbent of a church or 
chapel, either to assist in the duties 
of the place, or to act as the represen- 
tatives in the absence of the beneficed 
pastor. They are called stipendiary 
curates, to distinguish them from per- 



REV. CHARLES POPHAM MILES. 



79 



petual curates. The latter, when once 
appointed, cannot be dismissed at the 
will of the patron ; and although the 
appointment differs from a rectory or 
vicarage in respect to its origin and pay- 
ment of income, yet the perpetual 
curate of a parish or church is as truly 
an incumbent as any other beneficed 
clergyman. The stipendiary curate, 
however, is liable to lose his curacy 
whenever his services are no longer re- 
quired. He is so far protected by law 
that he may demand six months 1 notice 
before he is removed ; and, on the other 
hand, he is bound to give three 
months' notice to the bishop before he 
leaves a cure to which he has been 
licensed. (1. 2. Vic, cap. 106.) Cler- 
gymen often take occasional duty, 
or the temporary charge of a parish, 
without an episcopal license ; but, as a 
rule, and both for the sake of discipline 
and for the protection of the clergyman 
himself, " No curate or minister shall 
be permitted to serve in any place with- 
out examination and admission of the 
bishop of the diocese, or ordinary* of 
the place having episcopal jurisdic- 
tion, in writing, under his hand and 
seal, having respect to the greatness of 
the cure and meetness of the party. 
And the said curates and ministers, if 
they remove from one diocese to another, 
shall not be by any means admitted to 
serve without testimony of the bishop 
of the diocese, or ordinary of the place, 
as aforesaid, whence they came, in 
writing, of their honesty, ability, and 
conformity to the ecclesiastical laws of 
the Church of England." (Canon xlviii.) 
The bishops have absolute power over 
curates, either to refuse or to withdraw 
a license. 

The term Chaplain has a variety of 
applications. The incumbents or curates 
may be chaplains. Clergymen ap- 
pointed to minister to the inmates of 
workhouses, jails, and hospitals, are so 
designated. The army and navy have 

* The Bishop, in 7iis character of ecclesiastical 
judge, is the Ordinary; hut an ecclesiastical 
judge, " having episcopal jurisdiction" is also 
an Ordinary, although not a Bishop. 



their chaplains ; and so also have the 
bishops, and the nobility, and her Ma- 
jesty, either their honorary chaplains, 
or chaplains who are resident and offi- 
ciate in their houses or private chapels. 
Vicars and Rectors are beneficed 
clergymen, to whom the spiritual care 
of parishes is permanently entrusted. 
They enjoy, as a freehold, the livings in 
the Church. These livings are in the 
gift of a large number of patrons, 
among whom are the Crown, the Lord 
Chancellor, the Duchy of Lancaster, the 
Archbishops and Bishops, the Dean and 
Chapter of each Diocese, the Universi- 
ties, certain corporate bodies, trustees, 
and private individuals throughout the 
kingdom. Private interest or merit 
leads to preferment ; and unbeneficed 
or stipendiary curates possessing either 
the one or the other are preferred, as 
the case may be, to vicarages and rec- 
tories. The distinction between these 
two may be explained as follows : — 
"A rectory or parsonage is a spiritual 
living, composed of land, tithe, and 
other oblations of the people." (Spel 
man.) Tithes are divided into great 
and small. The great tithes comprise 
the tenth part of all kinds of grain, &c., 
whilst the small tithes consist of the 
tenth part of the milk, eggs, cheese, 
&c, produced on the farms of the living. 
These tithes are the property of the 
rector. The right to possess them con- 
verts an ecclesiastical benefice into a 
rectory. But, in former times, the 
church lands, in certain cases, passed 
into the possession of either bishops or 
laymen, and thereby the great or most 
valuable tithes were diverted from their 
original purpose. The tithes became 
either impropriated or appropriated. 
" An impropriation is properly so called 
when the church land is in the hands of 
a layman, and an appropriation is 
when it is in the hands of a bishop, 
college, or religious house, though 
sometimes these terms are confounded.''* 
(Ayliffe.) The vicar, then, of a parish, 
is the incumbent of either an appro- 
priated or impropriated benefice ; and, 
whilst the small tithes are reserved as 



80 



THE CHURCH OF ENGLAND. 



his portion, the great titlies are received 
either by the bishop or layman into 
whose possession the church lands may 
have fallen. A layman that has the 
right over church lands is called the 
Impropriator, and the living in this 
case is denominated a vicarage. It is 
usual to commute the tithes, both great 
and small, for money. 

No person can be instituted to any 
parsonage {i. e., rectory), vicarage, 
benefice, or other ecclesiastical promo- 
tion, unless in priest's orders. (13, 
14. Car. II. cap. 4.) Nor can a bishop 
•' institute any to a benefice, who hath 
been ordained by any other bishop, 
except he first show unto him his ' let- 
ters of orders,' and bring him a suffi- 
cient testimony of his former good life 
and behaviour, if the bishop shall re- 
quire it; and lastly, shall appear on 
due examination, to be worthy of his 
ministry." (Canon xxxix.) Although 
the patron has the exclusive right 
of presentation, yet the presentee 
is admitted and instituted by the 
bishop, and afterwards he is in- 
ducted by the archdeacon, or by some 
other competent person. The "ad- 
mission, strictly speaking, is when the 
bishop, upon examination, admitteth 
the clerk (the presentee), to be able, 
and saith, Admitto te habilem; but 
institution is the actual conveyance of 
the spiritual cure, when the bishop 
saith — Instituo te Rectorem talis 
ecclesice cum cura animarum, and 
Accipe cur am tuam et meam." The 
clerk is not "complete incumbent" 
until he has been inducted, or has 
received, as the canon law calls it, 
u corporal possession." (Gibson's Co- 
dex, II. 814.) At the Institution, the 
presentee subscribes, in the presence of 
the ordinary, the Thirty-nine Articles 
of Religion, also the Three Articles 
quoted above from Canon xxxvi., and 
which are subscribed at ordination, 
and whenever a clergyman is licensed 
to a new charge. An oath is taken 
against simony — " I, A. B., do swear 
that I have made no simoniacal pay- 
ment, contract, or promise, directly or 



indirectly, by myself, or by any other, 
to my knowledge or with my consent, 
to any person or persons whatsoever, 
for or concerning the procuring and 
obtaining of this ecclesiastical dignity, 
place, preferment, office, or living — 
{respectively and particularly naming 
the same, ichereunto he is to be ad- 
mitted, instituted, collated, installed, 
or confirmed^ — nor will at any time 
hereafter perform or satisfy any such 
kind of payment, contract, or promise, 
made by any other without my know- 
ledge or consent. So help me God, 
through Jesus Christ."* Also the Oath 
of Allegiance — "I, A. B. do sincerely 
promise and swear, that I will be faith- 
ful and bear true allegiance to her Ma- 
jesty, Queen Victoria. So help me 
God." And the Oath' of Sovereignty — 
" I, A. B., do swear, that I do from my 
heart abhor, detest, and abjure, as im- 
pious and heretical, that damnable 
doctrine and position, that princes ex- 
communicated or deprived by the pope, 
or any authority of the See of Home, 
may be deposed or murdered by their 
subjects, or any other whomsoever. 
And I do declare that no foreign prince, 
person, prelate, state, or potentate, hath 
or ought to have any jurisdiction, 
power, superiority, pre-eminence or 
authority, ecclesiastical or spiritual, 
within this realm. So help me God." 
(1 Will. & Mary, cap. 8.) There is, 
likewise, the Oath of Canonical Obe- 
dience to the bishop ; and every clergy- 
man, on being either licensed to a 
curacy, or instituted to a benefice, 
signs the following declaration: — "I, 
A. B., do declare that I will conform to 
the Liturgy of the United Church of 
England and Ireland, as it is now 
by law established ;" which is sub- 
scribed in the presence of the bishop, or 
of some other person appointed by the 
bishop as his " commissary." A par- 
ticular and distinct entry of the insti- 
tution, mentioning the date, the name 

* This oath is administered " to avoid the de- 
testable sin of simony, because buying and 
selling of spiritual and ecclesiastical functions, 
offices, promotions, dignities, and livings, is 
execrable before God." (Canon si.) 



REV. CHARLES POPIIAM MILES. 



81 



of the patron of the living, &c, is 
made in the public register of the ordi- 
nary ; *' and it is of great importance, 
both to clerk and patron, that such 
entries be duly made and carefully 
preserved — to the cleric, whose letters 
of institution may be consumed or lost, 
and to the patron, whose title may 
suffer, in time to come, by the want of 
proper evidence, upon whose presenta- 
tion it was that institution was given." 
(Gibson II. 813.) The next step on 
the part of the bishop or ordinary, is 
to issue a mandate for induction, di- 
rected to the archdeacon, except where 
the benefice is exempt from archidiaconal 
jurisdiction ; " and the archdeacon, or 
other person to whom the mandate is 
directed, if he induct not in his proper 
person issues a precept to others to do 
it." The proper end and nature of 
induction is " the vesting of the incum- 
bent with full possession of all the pro- 
fits belonging to the church, which the 
mandate calls the inducting him in 
realem, actualem, et corporalem pos- 
sessionem ecclesice de — 



-, cum Jun- 
ius, projicuis, et pertinentiis universis. 
And accordingly, the words commonly 
used by the inductor (when he takes 
the clerk by the hand, and lays it upon 
the key, or upon the ring of the church 
door, or if the key cannot be had, and 
there is no ring on the door, on any part 
of the wall of the church or church- 
yard), are these that follow, or others 
to the same effect : — ' By virtue of 
this mandate, I do induct you into the 
real, actual, and corporal possession of 

the church of , with all the rights, 

profits, and appurtenances thereunto 
belonging.' After which the inductor 
opens the door, and puts the person in- 
ducted into the church, who usually 
tolls a bell to make his induction noto- 
rious to the parish." (Gibson II. 815.) 
The archdeacon or his representative 
then certifies the induction, either in a 
distinct instrument, or, which is more 
usual, on the opposite side of the man- 
date ; and the incumbent, now insti- 
tuted to the spiritual cure, and in- 
ducted to the temporal emoluments of 



his benefice, reads the Common Prayer 
in the church at an early opportunity, 
" within two months next after that he 
shall be in the actual possession of the 
said ecclesiastical benefice" — (13, 14, 
Car. II. cap. 4.) — and, in the presence 
of the congregation, he says aloud — " I, 
A. B., do here declare my unfeigned 
assent and consent to all and everything 
contained and prescribed in and by the 
book, entitled the Book of Common 
Prayer and Administration of the Sa- 
craments, and other Rites and Cere- 
monies of the Church, according to the 
use of the Church of England, together 
with the Psalter, or Psalms of David, 
pointed as they are to be sung or said 
in Churches; and the Form or Man- 
ner of Making, Ordaining, and Conse- 
crating of Bishops, Priests, and Dea- 
cons." (Ibid.) He is also required to 
read the Thirty-nine Articles " in the 
same church whereof he shall have 
cure, in the time of common prayer 
there, with declaration of his unfeigned 
assent thereunto," within two months 
after his induction. Further, he must 
"publicly and openly read" the decla- 
ration that he will conform to the 
Liturgy of the United Church of Eng- 
land and Ireland ; and, at the same 
time, " in his parish church, where he 
is to officiate, in the presence of the 
congregation there assembled," he must 
read a certificate to the effect that he 
has subscribed the Declaration in the 
presence of the bishop or ordinary of 
the diocese. Such are the principal 
rules and requirements to be observed 
by presbyters, on taking possession of 
their benefices. There are exceptions 
— as in the case of Donatives* — but 
it is unnecessary to notice them here. 

Rural Deans are clergymen who have 
assigned to them, in addition to their 
own parochial labours, the inspection of 
a certain number of parishes in their 
respective parts of the several dioceses. 
The title seems to have originated from 

* Donatives are so called because they are 
given and fully possessed by the single dona- 
Hon of the patron in writing, without presenta- 
tion, institution, or induction. (Gibson's Codex, 
II. 819.) 



82 



THE CHURCH OF ENGLAND. 



the circumstance that formerly each 
rural dean exercised a certain amount 
of superintendence over ten parishes or 
ministers stationed in the country* 
"'The proper office of a rural dean 
(however constituted), was the inspec- 
tion of the lives and manners of the 
clergy and people within their district, 
in order to be reported to the bishop." 
(Gibson, II. 972.) 

The Archdeacon holds a higher posi- 
tion in the church. He dates the in- 
stitution of his office as far back as the 
latter end of the third century ; and, 
" by the beginning of the seventh cen- 
tury, he seems to have been fully pos- 
sessed of the chief care and inspection 
of the diocese in subordination to the 
bishop." (Ibid, p. 9G9.) The several 
dioceses are divided into two or three, 
and in some cases even into four, arch- 
deaconries, with one archdeacon for 
each division. The appointment is in 
the gift of the bishop of the diocese. 
Triennial visitations are held by the 
archdeacons in their respective locali- 
ties, and charges are delivered by them 
to the assembled clergy of the arch- 
deaconry. These charges treat of a 
variety of ecclesiastical matters, bearing 
on the present state or future prospect 
of the church, and they direct attention 
to any change made by the Legislature 
in respect to church discipline. An 
important part of the duty of an arch- 
deacon is to visit and inquire into the 
condition of the different ecclesiastical 
edifices throughout his district, " once 
in every three years, in his own person, 
or cause the same to be done." (Canon 
lxxxvi.) 

The Chancellor occupies a station 
that requires forensic knowledge — he 
must be " learned in the civil and ec- 
clesiastical laws." (Canon cxxvii.) 
In some cases he is a layman, and in 
others he is chosen by the bishops from 
among their clergy. Occasionally there 
are two chancellors in a bishopric — the 
chancellor of the church, and the chan- 
cellor of the diocese. 

* The word dean is derived from the Latin 
decanus, and this from the Greek Zix», ten 



And, lastly, there are the Deans, so 
called because the office was originally 
given to a presbyter, who, in virtue of 
the office, obtained superiority over ten 
other presbyters attached to a cathedral 
or collegiate church. The cathedral is, 
as it were, the parish church of the 
whole diocese, under the exclusive and 
peculiar care of the dean and chapter. 
The chapter consists of the canons, of 
whom there are several connected with 
a cathedral ; and sometimes a canonry 
is held by a bishop. There are canons, 
honorary canons, and minor canons. 
The dean is the head of the chapter. His 
appointment, which ranks next to a 
bishopric, is bestowed by letters patent 
direct from the Crown. Among his 
immediate duties it is provided that 
" he, with the rest of the canons or 
prebendaries resident, shall take special 
care that the statutes and laudable cus- 
toms of their church, not being contrary 
to the Word of God or prerogative 
royal,'' be observed — (Canon xlii.) 
— and that " every dean, dean and 
chapter, .... shall survey the 
churches of his or their jurisdiction once 
in every three years in his own person, 
or cause the same to be done." (Canon 
lxxxvi.) In the cathedrals there is 
divine service twice every day through- 
out the year, and the dean and cauons 
" shall not only preach there in their 
own persons so often as they are bound 
by law, statute, ordinance, or custom, 
but shall likewise preach in other 
churches of the same diocese where 
they are resident, and especially in 
those places whence they or their 
church receive any yearly rents or pro- 
fits." (Canon xliii.) 

It may be mentioned that the digni- 



taries of the church — as the higher 
of England are 
not 



clergy in the Church 
called — hold exalted rank, not only 
among ecclesiastics, but in the empire ; 
and they are distinguished by styles 
peculiar to each rank. The Archbishop 
of Canterbury takes precedence of the 
Lord Chancellor, and therefore has the 
highest position in the king lorn next 
to members of the royal family. The 



REV. CHARLES POPHAM MILES. 



83 



Archbishop of York has precedence im- 
mediately after the Lord Chancellor ; 
and the Bishops having seats in the 
House of Lords hold a position inter- 
mediate between Viscounts and Barons. 
Archbishops are styled Most Reverend ; 
Bishops, Right Reverend Lord ; Deans, 
Very Reverend ; Archdeacons, The 
Venerable and Reverend; and Chan- 
cellors, if in holy orders, The Worship- 
ful and Reverend. It appears that 
bishops " long before William the Con- 
queror changed bishoprics into baronies, 
wire, as bishops, members of the 
Witena-gemot, or the Great Council of 
the Land." (Gibson's Codex, I. 127.) 
6. The whole country is divided into 
parishes, and many of these have been 
in late years subdivided, and, in conse- 
quence of the increase of population, 
even the sub-divided parishes have 
given off portions into ecclesiastical 
districts. England is supposed to have 
been divided into parishes in the seventh 
century. In any one parish, there may 
be the parish church, the chapel of ease, 
and several district churches, besides 
chapels, which, although private pro- 
perty, are in connection with the Esta- 
blished Church, and are licensed by the 
bishop of the diocese. Churches can- 
not be erected without the consent of 
the bishop, and their erection may be 
prevented if good cause is shown by 
the incumbent of the parish. They 
are consecrated by the bishop — that is, 
they are formally dedicated to God, and 
set apart for sacred purposes by an act 
of solemn and special service, and " the 
law takes no notice of churches or 
chapels till they are consecrated," al- 
though the canon law supposes that, 
with consent of the bishop, divine ser- 
vice, including the administration of 
the sacraments, may be performed in 
churches and chapels not consecrated. 
(Gibson I. 190.) It is ordered that 
" the churchwardens or questmen 
shall take care and provide that the 
churches be well and sufficiently re- 
paired, and so from time to time kept 
and maintained, that the windows be 
well glazed, and that the floors be kept 



paved, plain, and even ; all things there 
in such an orderly and decent sort, 
without dust, or anything that may be 
either noisome or unseemly, as best 
becometh the house of God." (Canon 
lxxxv.) The rector is bound to keep 
the chancel of the parish church in 
good condition, whilst the other parts of 
the edifice are repaired at the expense 
of the parishioners. " Of common 
right, the soil and freehold of the church 
is the parson's ; the use of the body of 
the church, and the repair of it, common 
to the parishioners; and the disposing of 
the seats therein the right of the ordi- 
nary." (Gibson, I. 197.) The ap- 
propriation of the seats is, in common 
practice, under the management of the 
churchwardens. 

The usual means for meeting the 
expense of repairs are the church 
rates; and these are made by the 
churchwardens, together with the 
parishioners assembled, after public 
notice has been given in the church ; 
"and the major part of them that ap- 
pear shall bind the parish, or, if 
none appear, the churchwardens alone 
may make the rate, because they, and 
not the parishioners, are to be cited and 
punished in defect of repairs." And 
further — " If the churchwardens make 
any new addition in or about the 
church, they must have the consent of 
the parish, otherwise they have no right 
to a rate ; and if it be within the 
church, the license of the ordinary is 
also to be obtained, lest some inconve- 
nience should thereby arise to render 
the church in any respect less fit for the 
performance of divine service, of which 
the ordinary is judge ; and whatever 
is added by license of the ordinary be- 
comes from henceforth a necessary part 
of the church, and is to be repaired at 
the charge of the parishioners, but in 
ordinary repairs the churchwardens 
need not take the consent of the parish- 
ioners . . . because the parish 
have made them their trustees." (Ibid. 
p. 196.) 

Among other duties are the follow- 
ing : — " The churchwardens or quest- 



84 



THE CHURCH OF EXGLAXD. 



men of every church and chapel shall, 
at the charge of the parish, provide the 
Book of Common Prayer.'? " And if 
any parishes be yet unfurnished of the 
Bible of the largest volume, or of the 
Book of Homilies allowed by authority, 
the said churchwardens shall, within 
convenient time, provide the same at 
the charge of the parish." " The 
churchwardens or questmen, at the 
common charge of the parishioners in 
every church, shall provide a comely 
and decent pulpit, to be set in a conve- 
nient place within the same, by the dis- 
cretion of the ordinary of the place, if 
any question do arise, and to be there 
seemly kept for the preaching of God's 
Word." (Canons lxxx. and lxxxiii.) 
It is also ordained that church- 
wardens or their assistants (commonly 
called sidesmen), shall not allow any 
" profane usage to be kept in the 
church or chapel, or churchyard, neither 
the bells to be rung superstitiously upon 
holidays or eves abrogated by the Book 
of Common Prayer." Canon lxxxviii. 
The law by which church officers, 
entrusted with so many important and 
often difficult functions, are appointed, 
is as follows : — " All churchwardens or 
questmen in every parish shall be chosen 
by the joint consent of the minister and 
parishioners, if it may be ; but if they 
cannot agree upon such a choice, then 
the minister shall choose one, and the 
parishioners another : and without such 
a joint or several choice, none shall take 
upon them to be churchwardens, neither 
shall they continue any longer than 
one year in that office, except, perhaps, 
they be chosen again in like manner. 
And all churchwardens, at the end of 
their year, or within a month after at 
the most, shall, before the minister and 
the parishioners, give up a just account 
of such money as they have received, 
and also what, particularly, they have 
bestowed in reparations and otherwise 
for the use of the church. And, last of all, 
going out of their office, they shall truly 
deliver up to the parishioners whatso- 
ever money or other things of right be- 
longing to the church or parish, which 



remaineth in their hands, that it may 
be delivered over by them to the next 
churchwardens by bill indented." (Canon 
lxxxix.) The usual practice is for the 
rector to make a selection from the 
laymen of the parish, and this person 
is commonly known by the name of 
the Rectors Churchwarden ; and, at 
the same time, the parishioners assem- 
ble in the vestry, and there appoint their 
own churchwarden. "The choice of 
which persons — viz. churchwardens or 
questmen, sidemen or assistants — shall 
be yearly made in Easter week."— 
(Canon xc.) 

There is yet one other person of whom 
mention must be made — the parish 
clerk. Canon xci. says — " No parish 
clerk, upon any vacation, shall be 
chosen within the city of London, or 
elsewhere within the province of Can- 
terbury, but by the parson or vicar, or 
where there is no parson or vicar, by 
the minister of that place for the time 
being." Formerly, the parish clerks 
were all clergymen,* and the duties 
connected with the office embraced the 
ordinary functions of a curate. They 
assisted the incumbent in the perform- 
ance of divine service — reading the 
portions of Scripture appointed for the 
day, and leading the choral part of the 
devotions. At present, in some places, 
the parish clerk is in holy orders ; 
but, in such cases, the work is per- 
formed by a layman of inferior station, 
who is paid by the clerk as his deputy. 
The more general custom now prevail- 
ing, is for the incumbent to give the 
appointment to a layman, whose usual 
duties are to lead the responses, and to 
give out the psalms or hymns during 
service in the church ; also to an- 
nounce from his desk on the Sundays, 
in the presence of the congregation, 
notices of vestry or parochial meetings, 
to attend on the officiating minister at 
baptisms, marriages, and funerals, and 
to assist in keeping a careful register of 
these ceremonies. Funerals, when at 

* The word Cleric, is from the Latin clerkus, 
a clergyman ; and ordained ministers are still 
designated hy this term. 



REV. CHARLES POPHAM MILES. 



85 



the parish church, instead of m public 
cemeteries, come under the more im- 
mediate superintendence of the sexton,* 
who sees that the graves are properly 
prepared, settles with the parties about 
payment of the fees, apprises the cler- 
gyman of the time fixed for the burials, 
and is present himself at each inter- 
ment. 

7. The property belonging to the 
Church of England is obtained through 
many different channels, and is very 
valuable, although, if provision were 
made for the endowment of new 
churches, and for the sustentation of an 
increased number of ministers, the vari- 
ous sources of wealth would prove in- 
adequate to even a reasonable demand. 
The church lands in some dioceses, as 
in Durham, derive much of their value 
from the minerals. In other parts, as 
in the Eastern Counties, and especially 
in the Fens, church property has par- 
ticipated in the general benefit result- 
ing from drainage, and other agricul- 
tural improvements ; whilst elsewhere, 
as in the neighbourhood of London, 
the conversion of comparatively un- 
profitable ground into handsome streets 
has greatly augmented the ecclesiasti- 
cal revenues. The incomes of the 
Archbishops of Canterbury and York 
are, respectively, £15,000 and £10,000 
a-year. The Bishops of London and 
Durham are in the possession of an- 
nual receipts -which seem to vary from 
£12,000 to £20,000 ; but, at present, 
the amount of these episcopal salaries, 
and of the revenue of other bishops, 
is so uncertain, that it will be impossible 
to particularize them with accurate 
figures. In the Clergy List the income 
of the Bishop of Durham is given at 
£8000 ; but it is known that this pre- 
late netted, lately, in one year, no less 
a sum than £26,000, whilst his average 
receipts are said to be about £16,000. 
This extraordinary state of things ap- 
pears to have arisen from the circum- 
stance that the Ecclesiastical Commis- 



* The word Sexton is a corruption from Sa- 
cristan, an officer who formerly had charge of 
the sacred utensils and moveables of a church. 



Q 



sioners gave to the Bishop of Durham the 
option either to pay over to them every 
year the sum of £11,200, " taking his 
chance of the £8000 named by Parlia- 
ment, or to make over to them the 
whole revenues of the See, i - eceiving an 
annual payment of £8000."* The 
Bishop preferred the former alternative, 
and has thereby doubled, on an average, 
the intended salary. With respect to 
the intention of the Legislature, the 
subjoined extract from the Act of Parlia- 
ment (6 and 7 Will. IV. cap. 77,) will 
show how the matter stands : — " That, 
in order to provide for the augmentation 
of the incomes of the smaller bishoprics, 
such fixed annual sums be paid to the 
Commissioners out of the revenues of 
the larger Sees respectively, as shall, 
upon due inquiry and consideration, be 
determined on, so as to leave as an 
average annual income to the Arch- 
bishop of Canterbury £15,000, to 
the Archbishop of York, £10,000, to 
the Bishop of London, £10,000, to the 
Bishop of Durham, £8,000, to the < 
Bishop of Winchester, £7,000, to the 
Bishop of Ely, £5,500, to the Bishops 
of St. Asaph and Bangor, £5,200, and 
to the Bishops of Worcester, and Bath 
and Wells, respectively, £5,000. And 
that out of the fund thus accruing, 
fixed annual payments be made by the 
Commissioners, in such instances and 
to such amount as shall be in like man- 
ner determined on, so that the average 
annual incomes of the other bishops, 
respectively, be not less than £4,000, 
nor more than £5,000."f An adjust- 
ment of these pecuniary matters will 
be effected in the course of time, for 
they have lately engaged a large share 
of public attention ; and also the pro- 
perty of the cathedral establishments is 
being subjected to inspection, for a very 
general feeling prevails that it might be 
diverted into channels better adapted 
than at present to the spiritual wants of 

* Speeches on Ecclesiastical Affairs, by Ed- 
ward Horsman, Esq , M. P . in the sessions of 
1847 and 1848, page 37. Published by Seeleys. 
London, 1849. 

t Quoted by Mr. Horsman, Hid, p. 41. 



86 



THE CHUKCH OF ENGLAND. 



the country. The revenue of the Cathe- 
dral of Canterbury is " about £20,000 
a-year, of which £8,000 is divided among 
the chapter — the dean taking two 
shares, and each of the [six] canons 
one share. Now, besides the estates 
from which this revenue is derived, the 
dean and chapter are patrons, by them- 
selves or their nominees, of about forty 
livings, and by law they may present 
themselves to these livings, each canon 
being permitted to hold one benefice in 
conjunction with his cathedral stall."* 

The total revenues of the Church of 
England are estimated as being not under 
£5,000,000 a-year, andyet — so unequal 
is the distribution — there are, out of 
10,500 benefices, no less than 6,800 with 
incomes under £300 a year, and of these 
there are 3,460 livings whose annual 
value is under £150. Some of the 
clergy, holding several pieces of pre- 
ferment, are in the receipt of from 
£2,000 to £5,000 a-year, while many 
hard-working curates and ministers in 
populous and poor districts are re- 
ceiving not more than £50 or £70 for 
their yearly stipend. The ordinary pay 
of a curate in a large town ranges, 
according to circumstances, from £70 
to £150, and in a few cases, where the 
curates are paid by church fees,f the 
annual income will vary from £150 to 
£300 ; but this high salary is pre- 
carious, and exceedingly rare. The in- 
cumbents of district churches and 
chapels of ease, and also the ministers 
of proprietary and private chapels, ob- 
tain their incomes generally from the 
pew rents, although in some of these 
instances there are endowments through 
the liberality of individuals. These 
incomes range from £100 to £800 
a-year. It is customary for the 
parishioners, at Easter, to contribute 
small sums called Easter Offerings ; 
and these sometimes form a consider- 
able item in the receipts of a clergyman. 

* Speeches on Ecclesiastical Affairs, by Ed- 
ward Horsman, Esq., M.P., page 56. 

t The Church Fees are for officiating at fune- 
rals and marriages, and for registering the bap- 
tisms, &c 



There are also Lectureships, founded 
in olden times in some parishes of 
the larger towns, and these are usually 
worth £80 or £100 a-year, and occa- 
sionally they yield a much larger 
sum. The income of the rector of a 
parish is derived from the tithes, from 
Easter offerings, and from church fees. 
The oath against Simony, quoted 
above, will show that a clergyman 
cannot purchase for himself preferment 
without violating the law of the land ; 
and yet the property of the Church, 
like any other property, enters the 
market and is sold to the highest bid- 
der. The legal distinctions to be ob- 
served in the sale of church preferment 
are — 1st, The clergyman preferred must 
not make any pecuniary bargain what- 
ever, directly or indirectly, with the 
patron — he cannot buy a living for 
himself. 2d, The patron may sell the 
next presentation to a benefice — that 
is, he may dispose of his right, as 
patron, to present a new incumbent 
when next the benefice becomes vacant ; 
and the right of presentation returns to 
the patron whenever the church is again 
void. In this way there may be a 
continuous traffic in church property ; 
and, although prohibited from present- 
ing themselves to benefices under such 
circumstances, preferment may be 
bought for clergymen by their relatives 
or friends. 3d, The patron, if he de- 
sires to sell the next presentation, must 
conclude the bargain during a period 
in which the incumbency is occupied — 
he cannot dispose of it " whilst the 
church is void, so as to be entitled 
thereby to such void turn." If, for 
example, the rector of a parish dies 
whilst the next presentation is unsold, 
the patron must not then sell his right, 
but he must give the vacant living to a 
new incumbent. 4th, Patrons may not 
only make a grant of the next presen- 
tation, but also they can dispose of the 
advowson. " The right of advowson, 
or of presenting a clerk to the bishop 
as oft as a church becomes vacant, 
was founded in the building, or giving 
land to build on, or the endowing of 






REV. CHARLES POPHAM MILES. 



87 



such church." (Gibson II., 756.) And 
this right became attached to the 
manor, and the tithes of the manor 
were also annexed to the church. The 
persons who thus obtained the privilege 
of nominating clergymen to benefices, 
" were called advocati and patroni, be- 
cause they were bound to protect and 
defend the rights of the church and 
their clerks from oppression and vio- 
lence." (Ibid.) And hence the term 
advowson, from advocati, signifies the 
jus patronatus, or right of patronage. 
An advowson, then, may be sold like 
any other property, subject, of course, 
to all ecclesiastical claims upon it ; and 
in this way many advowsons have be- 
come separated from the estates to 
which they originally belonged. Such 
is the law and custom in the Church of 
England. " But the notion and prac- 
tice of making merchandize of ad- 
vowsons and next avoidances," observes 
Bishop Gibson, u is not so easily re- 
conciled either to the laws of the 
church, or to the ancient laws of the 
land, or to the nature of advowsons, 
considered (as they certainly ought in 
reason and good conscience to be con- 
sidered), in the nature of mere trusts, 
for the benefit of men's souls. Nor 
does it follow, either from the patron's 
being now vested with that right by the 
common law, or from its being annexed 
to a temporal inheritance, that it is 
itself a temporal inheritance, or ought 
(legally speaking) to be considered 
otherwise than as a spiritual trust." — 
{Ibid, II., 758.) In cases where the 
incumbent of a church is elevated to a 
bishopric, the Crown — as if in return 
for the honour conferred on the benefice 
— claims the right of the next presen- 
tation. 

8. In taking a review of the pre- 
ceding Sketch of the Constitution of the 
Church of England, it will appear that 
England and Wales are divided, first, 
into two provinces, under the Arch- 
bishops of Canterbury and York ; and, 
second, into twenty eight-dioceses, in- 
cluding those of York and Canterbury, 
each diocese being under a bishop. The 



whole of this territory is further divided 
into parishes, each parish being under 
a rector, or vicar, or perpetual curate 
and in the more populous parishes, we 
notice the sub-division of districts, each 
ecclesiastical district being under the 
spiritual superintendence of an incum- 
bent or curate. There are also the 
cathedral establishments and collegiate 
churches ; and throughout the length and 
breadth of the land, there are stipendi- 
ary curates and chaplains, licensed to 
officiate in parishes, or in hospitals, 
jails, and workhouses. The clergy are 
on the increase with the growing popu- 
lation ; and, at present, there are not 
less than 17,000 men whose names are 
enrolled in the Clergy List as ordained 
ministers of the Church of England. 
The population of England and Wales 
is about sixteen millions. The number 
of benefices is 10,500. There are 
churches and chapels, 13,154. The 
dignitaries of the church, heads of col- 
leges, &c, are 1,147. The working 
clergy are in number more than 
13,000. Of clergymen without duty 
there are 1,568 ; and the chaplains in 
the navy, and on foreign stations, are 
372. These figures show that there 
are above 16,000 clergymen belonging 
to the Established Church in England 
and Wales* The " Clergy List" for 
the year 1851 gives the number at 
17,352, but this large return includes 
many colonial chaplains and mission- 
aries. And yet there is great deficiency 
of labourers in this vast field of sixteen 
millions of souls at home — not to men- 
tion the inadequate supply that almost 
necessarily accompanies our emigrants 
in their rapid flight to the colonies. In 
the large cities and towns of England, 
such as Manchester and Liverpool, and 
throughout the manufacturing and min- 
ing districts, there are considerable 
masses of the people, nominally mem- 
bers of the English Church, who never 

* These statistics are made up principally by 
Mr. Horsman, for the year 1849. See Speeches, 
page 13. The numbers of churches, bene- 
fices, and clergymen, are constantly changing 
with the increase of population and division 
of parishes. 



88 



THE CHURCH OF ENGLAND. 



enter a place of worship, and are 
as sheep without a shepherd. The 
strenuous efforts of late years — great 
and beneficial as they have been — are 
not commensurate with the wants of 
an accumulating population. Not only 
the parishes, but even the congre- 
gations in many parts of the kingdom, 



remain — not through negligence so 
much as from necessity — without being 
regularly visited by their ministers. 

The following Table, constructed in 
the year 1849, by Mr. Horsman, will 
show the spiritual destitution — as far 
as the Church of England is concerned 
— in the metropolitan districts : — 



Parish. 



Population. No. of Clergy -with 
Cure of Souls. 



St. George's, Southwark 50,000 5 1 

St. George's, East, 42,000 4 1 

Poplar, 21,000 2 1 

Limehouse, 22,000 2 1 

Shadwell, 10,000 1 1 

Spitalfields, 21,000 2 1 

Shoreditch, St. Leonard, 35,000 3 1 

„ Hoxton, 24,000 2 ..1 

„ Haggerstone, 19,000 2 '..1 

Clerkenwell, St. James, 30,300 2 1 

„ St. John, 8,500 1 1 

St. Luke, Old Street, 15,300 2 1 

„ St. Barnabas, 14,000 1 1 

Newington, Surrey, 60,000 7 1 

Christ ^Church, 15,000 2 1 

St. Anne, Soho, 17,000 2 1 

Stepney, St. Dunstans, 25,000 3 1 



Proportion. 


in 10,000 


„ 10,500 


„ 10,500 


„ 11,060 


„ 10,000 


„ 10,500 


„ 11,666 


„ 12,000 


„ 9,500 


„ 15,000 


„ 8,500 


„ 7,500 


„ 14,000 


„ 8,570 


„ 7,500 


„ 8,500 


„ 8,300 



It is obvious that the government of 
so large a body of ecclesiastics, occupy- 
ing so many dissimilar positions, de- 
mands a machinery for the execution of 
discipline. In the Church of England 
there are various spiritual courts. " Till 
the reign of William the Conqueror, 
the court for ecclesiastical and temporal 
matters was one and the same, namely, 
the county court, where the bishop and 
the Sheriff, or their representatives, sat 
jointly for the administration of justice 
— the first in matters ecclesiastical, by 
the laws of the church, the second in 
matters temporal, by the laws of the 
state." (Gibson, II. 1001.) But 
these two jurisdictions were separated, 
and spiritual causes were subsequently 
referred to ecclesiastical tribunals. The 
archbishops and bishops have severally 
their Consistories, or church courts — a 
court for each diocese. Jurisdiction is 
committed unto deans, chancellors, 
commissaries, officials, and archdeacons. 
The churchwardens have assigned to 



them the particular duty of observing 
the morals of the people in their respec- 
tive parishes ; and they " shall faith- 
fully present all and every of the said 
offenders, to the intent that they, and 
every of them, may be punished by the 
severity of the laws, according to their 
deserts." (Canon, cix.) And "If the 
churchwardens or questmen, or assist- 
ants, do or shall know any man within 
their parish, or elsewhere, that is a 
hinderer of the Word of God to be 
read or sincerely preached, or of the 
execution of these our constitutions, or 
a fautor of any usurped or foreign 
power, by the laws of this realm justly 
rejected and taken away, or a defender 
of Popish and erroneous doctrine, they 
shall detect and present the same to the 
bishop of the diocese, or ordinary of 
the place, to be censured and punished 
according to such ecclesiastical laws as 
are prescribed in that behalf." (Canon 
ex.) And again — "In all visitations 
of bishops and archdeacons, the church- 



KEV. CHARLES POPHAM MILES. 



89 



wardens or questmen, and sidemen, 
shall truly and personally present the 
Barnes of all those which behave them- 
selves rudely and disorderly in the 
church, or which, by untimely ringing 
of bells, by walking, talking, or other 
noise, shall hinder the minister or 
preacher." (Canon cxi.) Thus pro- 
vision is made in every parish for bring- 
ing irregularities under the cognizance 
of the spiritual authorities. 

The rural deans, of whom mention 
has been already made, are the eyes of 
the bishops. It is their province to 
notice and report to their superiors any 
misconduct or heretical teaching on the 
part of the clergy residing or labouring 
within their districts ; and the arch- 
deacons are bound not only to inspect 
the churches and church-yards through- 
out their archdeaconries, but also to ex- 
ercise a vigilant regard for the efficiency 
and orthodoxy of all clerical duties, and 
for the spiritual welfare of the parishes 
within their jurisdiction. It ought not 
to be expected that men, educated as 
ministers of the Gospel are, and placed 
in a public and responsible position, 
with the most solemn vows upon them 
for the faithful discharge of their duties, 
and under the surveillance of constituted 
authorities, should expose themselves 
to any serious accusation, in respect 
either to their private character or 
public ministrations ; yet it seems not 
possible that there should be a body of 
17,000 men, however favourable their 
circumstances, which shall escape from 
the vexatious proceedings, or from the 
occasional moral delinquencies of re- 
fractory or unprincipled members. 
Hence the necessity of ecclesiastical 
discipline. It has been already re- 
marked that the bishops, in their 
several dioceses, have absolute control 
over all clergymen who are merely 
licensed or stipendiary curates — they 
can revoke a curate's license at pleasure ; 
they can also refuse peremptorily to 
admit any unbeneficed minister to a 
curacy within their jurisdiction ; and, 
moreover, the will of a bishop is abso- 
lute in rejecting any candidate for holy 



orders. Immense responsibility, there- 
fore, rests with the chief overseers of 
the Church of England. The law en- 
trusts them with a power which may be 
as readily abused as beneficially em- 
ployed ; and examples are not wanting 
of episcopal authority being exerted 
rather for the suppression than encour- 
agement of faithful expositors of Chris- 
tian truth. The lay members of the 
English Church are, in law, amenable 
to spiritual jurisdiction, although in 
practice, the authority of church courts 
is, as a general rule, restrained to the 
correction of the clergy. The Canons 
are explicit — " The minister, church- 
wardens, questmen, and assistants, of 
every parish church and chapel, shall 
yearly, within forty days after Easter, 
exhibit to the bishop or his chancellor 
the names and surnames of all the 
parishioners, as well men as women, 
which, being of the age of sixteen 



years, 



received not the communion at 



Easter before." (Canon cxii.) And 
again — " It shall be lawful for every 
minister, churchwardens, and sidemen, 
to present offenders as often as they 
shall think meet ; and likewise, for any 
godly-disposed person, or for any ec- 
clesiastical judge, upon knowledge or 
notice given unto him or them of any 
enormous crime within his jurisdiction, 
to move the minister, churchwardens, 
or sidemen, as they tender the glory of 
God and reformation of sin, to present 
the same, if they shall find sufficient 
cause to induce them thereunto, that it 
may be in due time punished and re- 
formed." (Canon cxvi.) 

The principal point remains to be 
noticed. In what way is church discipline 
applied to beneficed clergymen? The 
rector, or vicar, or perpetual curate of a 
parish, is as independent and secure in 
his position as any dignitary or bishop. 
No bishop can exercise arbitrary power 
in this direction. All beneficed clergy- 
men are protected by the law of the 
land, and cannot be dispossessed of 
their livings, or in anywise punished 
without a trial before the appointed 
tribunals. Nor can any bishop, unless 



90 



THE CHUKCH OF ENGLAND. 



supported by the ecclesiastical courts, 
prevent the institution and induc- 
tion of a qualified clergyman, when 
duly nominated by the patron to a 
benefice within his diocese. In the case 
of refusal, there is an appeal to the 
Court of Queen's Bench or to the Court 
of Arches, and to her Majesty in Coun- 
cil ; and, should the refusal of the 
bishop, after being over-ruled by these 
higher authorities, be continued, the 
clergyman is instituted to his living 
by the archbishop of the province, 
without any necessary concurrence of 
the bishop of the diocese. By these 
means, the rights of patrons are guarded, 
and the clergy cannot be debarred from 
taking possession of their preferment, 
unless sufficient cause is proved in an 
open court, and confirmed by the 
highest judicial authority in the realm. 

It is not necessary to speak here of 
the several Consistories, or other church 
courts, established in England during 
many centuries, because the ancient 
rule has been in some measure repealed 
by the Legislature, and the law of 
Henry VII. for the " punishment of 
priests," has been superseded by "An 
Act for better enforcing church discip- 
line," in the reign of Victoria. (3d 
and 4th Victorias Reginas, cap. 86.) 
The course at present followed will be 
understood from a perusal of the sub- 
joined epitome of the principal clauses 
of the enactment : — 

I. In every case of any clerk in holy 
orders of the United Church of England 
and Ireland, who may be charged with 
any offence, or concerning whom there 
may exist evil report, it shall be lawful 
for the bishop of the diocese, on the 
application of any party complaining, 
or of his own mere motion, to issue a 
commission to five persons, of whom 
one shall be his vicar-general, or an 
archdeacon or rural dean within the 
diocese, for the purpose of making in- 
quiry as to the grounds of such charge 
or report, — provided that intimation of 
the circumstances connected with the 
charge shall be sent by the bishop 
to the party accused fourteen days 



at least before such commission shall 
issue. 

II. It shall be lawful for the said 
commissioners, or any three of them, 
to examine upon oath all witnesses who 
shall be tendered to them for exami- 
nation, or whom they may deem it ne- 
cessary to summon, for the purpose of 
ascertaining whether there be sufficient 
prima facie ground for instituting fur- 
ther proceedings ; and notice of the 
time when, and place where, every meet- 
ing of the commissioners shall be holden 
shall be given to the party accused, 
seven days at least before the meeting ; 
and it shall be lawful for the party ac- 
cused, or his agent, to attend the pro- 
ceedings and to examine the witnesses ; 
and all such preliminary proceedings 
shall be public, unless on the application 
of the party accused ; and when such 
proceedings, whether public or private, 
shall have been closed, one of the com- 
missioners shall openly declare the opi- 
nion of the majority of the commission- 
ers present at such inquiry, whether 
there be or be not sufficient prima 
facie ground for instituting further 
proceedings. 

III. The said commissioners, or any 
three of them, shall transmit to the 
bishop the depositions of witnesses, and a 
report of the opinion of the majority of 
the commissioners whether or not there 
be sufficient prima facie ground for 
instituting proceedings against the party 
accused ; and the bishop shall, upon the 
application of the party accused, cause 
to be delivered to such party a copy 
of the said report and of the deposi- 
tions. 

IV. In all cases where proceedings 
shall have been commenced against any 
such clerk, it shall be lawful for the 
bishop, with consent of such clerk and 
of the party complaining, to pronounce, 
without any further proceedings, such 
sentence as the bishop shall think fit, 
not exceeding the sentence which might 
be pronounced in due course of law. 

V. If the commissioners shall report 
that there is sufficient prima facie 
ground for instituting proceedings, and 



REV. CHARLES POPHAM MILES. 



91 



if the bishop, or the party complaining, 
shall thereupon think fit to proceed 
against the party accused, articles shall 
be drawn up, and, -when approved 
and signed by an advocate practising 
in Doctor's Commons, shall, together 
with a copy of the depositions taken by 
the commissioners, be filed in the 
registry of the diocese ; and any such 
party shall be entitled to inspect, or to 
have copies of such depositions ; and a 
copy of the articles so filed shall be 
served upon the party accused ; and it 
shall not be lawful to proceed upon any 
such articles until after the expiration 
of fourteen days after the day on which 
such copy shall have been served. 

YI. It shall be lawful for the bishop 
to require the party to appear either 
in person or by his agent, at any place 
within the diocese, after the expiration 
of the said fourteen days, and to make 
answer to the said articles ; and if the 
party shall appear, and by his answers 
admit the truth of the articles, the 
bishop or his commissary shall forth- 
with pronounce sentence according to 
the ecclesiastical law. 

VII. If the party accused shall re- 
fuse to appear and make answer to the 
said articles, or shall make answer 
other than an admission of the truth 
thereof, the bishop shall proceed to 
hear the cause, with the assistance of 
three assessors, nominated by the bishop, 
one of whom shall be an advocate in 
the court of the archbishop of the pro- 
vince, or a sergeant-at-law, or a barris- 
ter of seven years' standing, and 
another shall be the dean of his cathe- 
dral church, or one of his archdeacons, 
or his chancellor ; and upon the hear- 
ing of such cause, the bishop shall de- 
termine the same, and pronounce 
sentence according to the ecclesiastical 
law. 

VIII. It shall be lawful for the bishop 
of any diocese, either in the first in- 
stance, or after the commissioners shall 
have reported that there is sufficient 
prima facie ground for instituting pro- 
ceedings, and before the filing of the 
articles, but not afterwards, to send the 



case, by letters of request, to the court 
of appeal of the province, to be there 
heard and determined according to the 
law and practice of such court. 

IX. In every case in which it shall 
appear to the bishop that great scandal 
is likely to arise from the party ac- 
cused continuing to perform the ser- 
vices of the church while such charge 
is under investigation, it shall be law- 
ful for the bishop to cause a notice to 
be served inhibiting the said party from 
performing any services of the church 
within such diocese, until sentence shall 
have been given in the said cause. 

X. It shall be lawful for any party 
who shall think himself aggrieved by 
the judgment pronounced in the first 
instance by the bishop, or in the court 
of appeal of the province, to appeal 
from such judgment ; and such appeal 
shall be to the archbishop, and shall 
be heard before the judge of the court 
of appeal of the province, when the 
cause shall have been heard and de- 
termined in the first instance by the 
bishop ; and the appeal shall be to the 
Queen in council, and shall be heard 
before the Judicial Committee of the 
Privy Council, when the cause shall 
have been heard and determined in the 
first instance in the court of the arch- 
bishop. 

XI. And it is enacted, That every 
archbishop and bishop of the United 
Church of England and Ireland, who 
now is, or at any time hereafter shall 
be sworn of her Majesty's most honour- 
able Privy Council, shall be a member 
of the Judicial Committee of the Privy 
Council for the purposes of every such 
appeal as aforesaid ; and that no such, 
appeal shall be heard before the Judi- 
cial Committee of the Privy Council, 
unless at least one of such archbishops 
or bishops shall be present at the hear- 
ing thereof. 

XII. Every suit or proceeding against 
any such clerk in holy orders, for any 
offence against the laws ecclesiastical, 
shall be commenced within two years 
after the commission of the offence 
in respect of which the suit or pro- 



92 



THE CHURCH OF ENGLAND. 



ceeding shall be instituted, and not 
afterwards. 

Such, then, is the present state of the 
law for the maintenance of orthodoxy 
and good behaviour among the clergy 
of the Church of England.* It will 
be observed that any accused party not 
wishing to confide the case to the judg- 
ment of his own bishop, has the alterna- 
tive of an appeal either to the arch- 
bishop of the province, or to the Queen 
in Council. An appeal to the arch- 
bishop of Canterbury, for example, is 
brought into the Court of Arches. 
"The person who administers justice 
under this style is the official principal 
of the archbishop, who was called 
officialis de arcubus, and the court 
itself curia de arcubas, from its being 
anciently held in Ecclesia B. Marice 
de arcubus, or Bow Church^ by 
reason of the archbishop having ordi- 
nary jurisdiction in that place, as the 
chief of his Peculiars in London, and 
the church where the dean of those Pe- 
culiars (commonly called the Dean of 
the Arches) holds his courts. And, be- 
cause these two courts were held in the 
same place, and the dean of the arches 
was usually substituted in the absence 
of the official, while the offices remained 
in two persons, and the offices them- 
selves have in many instances been 
united in one and the same person, as 
they now remain ; by these means a 
false notion hath obtained that it is the 
Dean of the arches, as such, who hath 
jurisdiction throughout the province of 
Canterbury, whereas the jurisdiction of 
that office is limited to the thirteen 
Peculiars of the Archbishop in the city 
of London, and the jurisdiction through- 
out the province for receiving of ap- 
peals, &c, belongs to him only as 
official principal." (Gibson, II., 
1004.) The court of arches, therefore, 
is the archbishop's court, and here 



* This law will probably be altered, as it does 
not give satisfaction. 

f Bow Church, in Cheapside, London, has its 
name from the arches which help to form the 
roof; and hence the familiar term, Court of 
Arches, as above explained. 



cases of appeal are reviewed on behalf 
of the archbishop, by his official prin- 
cipal, commonly called the Dean of the 
arches, who is a layman educated as an 
ecclesiastical lawyer, and elevated to the 
dignity of a judge. From this court 
an appeal may be made, under certain 
limitations, to the Queen, as temporal 
head of the Church, who, by the advice 
of the Judicial Committee of the Privy 
Council, reverses or confirms the sen- 
tence of the lower court. It will be 
noticed, that in spiritual causes, the 
Judicial Committee cannot hear ap- 
peals unless an archbishop or bishop, 
being a member of the Privy Council, 
is present. In the recent case of 
Gorham v. Bishop of Exeter, the Ju- 
dicial Committee consisted of five of 
her Majesty's principal lay judges, as- 
sisted by the Archbishops of Canterbury 
and York, and the Bishop of London — 
a competent court of appeal, eminently 
qualified for the purpose, and intended 
— not to make laws for the Church, nor 
to determine the doctrines of Scripture, 
but to express an unbiassed and cor- 
rect judgment as to whether or not 
the principles of the Church of England, 
as exhibited in her accredited formu- 
laries and Articles, have been violated 
or infringed by the party appealing to 
her Majesty for protection. 

9. In the English Church, there are 
some benefices, or ecclesiastical appoint- 
ments, distinguished by the name of 
Peculiars or Exemptions — so desig- 
nated because they are peculiarly cir- 
cumstanced, and are exempt, in a great 
measure, from episcopal jurisdiction, or 
from the jurisdiction of the bishop in 
whose diocese they may be situated. 
For example, as stated above — the arch- 
bishop of Canterbury has, in the city 
of London, thirteen Peculiars, including 
Bow Church ; and these are subject to 
the authority, not of the Bishop of 
London, but of the Dean of the arches 
on behalf of the archbishop. There are 
other peculiars that are under the 
jurisdiction of the deans and chapters 
of cathedrals. The donatives, already 
explained, are also exemptions. Hos-' 



REV. CHARLES POPHAM MILES. 



93 



pitals — such as Sherburn Hospital, in 
the county of Durham — command the 
same immunity ; the master, warden, 
or chaplain, being- independent of the 
bishop of the diocese. The chaplains 
of Chelsea and Greenwich hospitals re- 
quire no episcopal license, and are 
exempt from episcopal visitations ; and 
a similar remark applies to our consular 
chaplains, and to the chaplains in the 
army and navy. So that a large body 
of the English clergy, not only in foreign 
countries, but ministering to congrega- 
tions in dioceses at home, are exempted 
from the operation of those ecclesias- 
tical laws which generally regulate the 
clergy of the Establishment. It forms 
no part of the constitution of the Church 
of England that her ordained ministers 
should hold a license from a bishop — a 
license, as shown above, is necessary 
where the sphere of labour is within 
the jurisdiction of a bishop ; but epis- 
copal jurisdiction is limited, and beyond 
these limits the clergy possess full power 
— on the authority of their letters of 
orders, received from the bishops by 
whom they were severally ordained — 
to administer the sacraments, and to 
preach the " unsearchable riches of 
Christ" wherever the opportunity is 
granted, in any part of the world. 
Fence, on the continent, there are 
English clergymen labouring without a 
license from any bishop ; and, under 
the same sanction of her ecclesiastical 
polity, the Church of England has in 
Scotland several congregations, which, 
with their ministers, are necessarily 
exempt from the jurisdiction of the 
prelates of their own church. An 
English bishop may perform any of his 
episcopal functions north of the Tweed 
whenever he pleases (as, indeed, has 
already occurred), and without the con- 
sent of any party ; but he cannot either 
exercise or impart authority in Presby- 
terian Scotland. The Scotch bishops 
possess no jurisdiction whatever ; for 
"the Protestant Episcopalian Church 
in Scotland is maintained by the law of 
the land, under the spiritual authority 
of bishops, exercising episcopal functions 



within given districts, but without any 
fixed sees or titles recognized by law ;" 
and u to exercise spiritual functions as 
a bishop is one thing — to exercise eccle- 
siastical jurisdiction as a bishop is 
another."* It follows, therefore, that 
the Church of England congregations 
in Scotland, as distinguished from the 
Scottisli Episcopal Communion, are in a 
position analogous, in some respects, to 
the peculiars and exemptions in Eng- 
land, or to Church of England congre- 
gations on the continent ; and the 
ministers who officiate in Scotland 
without connecting themselves with the 
Scotch bishops, do not in any wise violate 
or disregard the ecclesiastical principles 
by which they are bound. Hence, the 
present Archbishop of Canterbury, speak- 
ing on this subject in the House of 
Lords, observed—" I feel a sympathy 
with those members of our church who, 
residing in Scotland, are naturally de- 
sirous of enjoying the ministration of 
clergy whose sentimeuts are identified 
with their own ; and if any clergyman 
circumstanced like themselves should 
be presented to a benefice in my diocese, 
I shall not scruple to receive him, with- 
out waiting for a mandamus, if he 
brings a sufficient testimonial of con- 
duct and orthodoxy." And the present 
Archbishop of York has said — "I shall 
not object to license, in my diocese, 
clergymen duly qualified (according* to 
my judgment) in soundness of doctrine 
and character, who, having officiated in 
English chapels in Scotland separate 
from the Scottish Episcopal Church, do 
not possess a testimonial from a Scotch 
Bishop."t 

Although there are many positions 
which the clergy may occupy without 
coming under the immediate jurisdic- 
tion of a bishop, yet, in the event of 
misconduct on the part of any minister 
holding preferment, the late act (3 and 

* Letters Apostolic, Considered with Refer- 
ence to the Law of England, by Travers Twiss, 
D. C. L. of Doctor's Commons, Commissary- 
General of the Diocese of Canterbury, pages 
11, 62. 

t Report of the Debate in the House of Lords, 
May 22, 1849, pages 35, 97, Published by Hat- 
chard, London. 



94 



THE CHURCH OF ENGLAND. 



4 Vic. cap. 86) provides that "every 
archbishop and bishop within the limit 
of whose province or diocese respec- 
tively, any place, district, or prefer- 
ment, exempt or peculiar, shall be 
locally situate, shall, except as herein 
otherwise provided, have, use, and exer- 
cise all the powers and authorities 
necessary for the due execution by them 
respectively of the provisions and pur- 
poses of this act, and for enforcing the 
same with regard thereto respectively, 
as such archbishop and bishop respec- 
tively would have used and exercised 
if the same were not exempt or peculiar, 
but were subject in all respects to the 
jurisdiction of such archbishop or bishop, 
. . . provided that the peculiars be- 
longing to any archbishopric or bishopric, 
though locally situate in another diocese, 
shall continue subject to the archbishop 
or bishop to whom they belong, as well 
for the purposes of this act as for all 
other purposes of ecclesiastical juris- 
diction." 

10. The next point to be noticed is 
Convocation, by which is signified " an 
assembly of the clergy for consultation 
on matters ecclesiastical, in time of Par- 
liament ; and as the Parliament consists 
of two distinct Houses, so does this — the 
one called the Upper House, where the 
archbishops and bishops sit severally 
by themselves ; the other the Lower 
House, where all the rest of the clergy 
are represented by their deputies." 
(Cowel.) At the meeting of Parlia- 
ment, the Crown issues a writ, where- 
by Convocation is summoned to assem- 
ble in the provinces of Canterbury and 
York. The whole Church is sometimes 
erroneously supposed to be represented 
in these two ecclesiastical bodies ; but, 
in fact, as the laity are excluded, and 
have no part in the election of the con- 
stituent members, the Convocation of 
either province can only pretend to re- 
present its own share of the clergy. 
The Upper House, consisting of the 
archbishop and bishops of the province, 
is' not liable to any change in its mem- 
bers except as they are removed by 
<icath; Lut the Lower House, being- 



formed of clergymen chosen, in part at 
least, by the suffrages of their brethren, 
may be considerably altered by the in- 
troduction of new members on every 
occasion of its being summoned. The 
representatives are called Proctors. 
These are elected by the clergy of the 
several archdeaconries, before the meet- 
ing of Parliament ; and, besides the 
representatives of the parochial clergy, 
there are, as members of the Lower 
House, the deans, archdeacons, chan- 
cellors, and a certain number of the 
canons. The Lower House, in the 
province of Canterbury, consists of 
about twenty-three deans, fifty-seven 
archdeacons, twenty-four proctors for 
the chapters, and forty-two proctors 
for the parochial clergy — that is, of 
146 members ; and, after Convocation 
has been opened by the Archbishop, 
these clergymen are desired to choose 
from among themselves a Prolocutor, 
to preside over their proceedings. It 
is usual for Convocation in the pro- 
vince of Canterbury to meet in St. 
Paul's Cathedral, or in the Jerusalem 
Chamber, adjoining Westminster Abbey ; 
and Convocation in the province of 
York assembles in York Cathedral, 
under the direction of its own arch- 
bishop, and consists of the bishops, 
deans, archdeacons, and proctors of the 
province, resolving themselves, as in 
the province of Canterbury, into an 
Upper and Lower House. Two distinct 
ecclesiastical assemblies are therefore 
constituted in virtue of writs from the 
Queen, whenever the Parliament of 
Great Britain is opened. 

Since the year 1717, Convocation has 
ceased to possess power. It has been 
found, in all ages of the church, that 
ecclesiastical bodies, uninfluenced by 
the lay element, and entrusted with 
power to legislate, are detrimental to 
the commonwealth. Hence, in Eng- 
land, the clergy are prohibited from 
meeting in Convocation unless sum- 
moned by the Crown. " General coun- 
cils may not be gathered together 
without the commandment and will of 
princes ; and when they be gathered 



KEV. CHARLES POPIIAM MILES. 



95 



together (forasmuch as they be an assem- 
bly of men, whereof all be not governed 
with the spirit and word of God), they 
may err, and sometimes have erred, 
even in things pertaining unto God. 
Wherefore, things ordained by them as 
necessary to salvation, have neither 
strength nor authority, unless it may be 
declared that they betaken out of Holy 
Scripture." (Thirty-nine Articles, Art. 
xxi.) The Canons of 1603 affirm that 
it is not " lawful for any sort of minis- 
ters and lay persons, or of either of them, 
to join together, and make rules, orders, 
or constitutions in causes ecclesiastical, 
without the Ring's authority." (Canon 
xii.) And the clergy shall henceforth 
not "presume to attempt, alledge, claim, 
or put in use any constitutions or ordi- 
nances, provincial or synodal, or any 
other canons, nor shall enact, promulge, 
or execute, any such canons, constitu- 
tions, or ordinance provincial, by what- 
soever name or names they may be 
called, in their convocations in time 
coming (which always shall be as- 
sembled by authority of the King's 
writ), unless the same clergy may have 
the King's most royal assent and 
license to make, promulge, and execute 
such canons, constitutions, and ordi- 
nances, provincial or synodal, upon 
pain of every one of the said clergy 
doing contrary to this act, and being 
thereof convict, to suffer imprisonment, 
and make fine at the King's will." 
(25 Henry VIII., cap. 19.) This Act 
was repealed in the reign of Philip and 
Mary, and restored by the Parliament 
of Elizabeth (1 Eliz. cap. I. ) Although, 
therefore, Convocation assembles in 
both provinces with the meeting of Par- 
liament, and in obedience to the Queen's 
writ, yet the prelates and clergy at such 
times are restricted to the voting of an 
address to the Crown, and are power- 
less in matters of legislation. Convo- 
cation has not even the privilege of 
adjournment ,- and, therefore, if a dis- 
cussion on the proposed address ensues, 
and is protracted beyond the first day, 
the archbishop, by his own authority, 
prorogues^ but does not adjourn the 



meeting.* When the Parliament is pro- 
rogued, the Crown sends a writ to the 
archbishop to prorogue Convocation ; 
but, during the sitting of Parliament, 
the archbishop himself, as head of the 
province, prorogues Convocation from 
period to period, until the address is 
adopted by both Houses ; and then a 
further prorogation takes place until 
after the Christmas recess, usually until 
Parliament reassembles in February, 
when the bishops and clergy are again 
brought together, simply for the pur- 
pose of receiving from the Queen an 
answer to their address. If a com- 
mittee of members of either the Upper 
or Lower House of Convocation be 
formed, and ecclesiastical matters are 
j therein discussed, and propositions en- 
tertained, all such proceedings are, 
in point of law, null and void, and can 
be regarded only as the opinions of pri- 
vate individuals ; for, without permis- 
sion from the Crown, synodical action 
in the Church of England is illegal. 

An effort is being made by the High 
Church party to prevail on the Crown 
to restore the active functions of Convo- 
cation, but it is hoped by the great ma- 
jority of English Churchmen, that, 
unless there be an entire change in the 
construction of this ecclesiastical body, 
the license to act will remain in abey- 
ance. The principal objections to Con- 
vocation being permitted to legislate for 
the Church may be mentioned — 1st, 
The Church of England is so essential 
a part of the British Constitution, that 
it would be almost impossible for Con- 
vocation to proceed with any question ot 
importance without the risk of placing 
itself in a position antagonistic to the 
two Houses of Parliament. 2d, The ex- 
perience of former ages shows that 
there is danger to the quietude and 
prosperity of the commonwealth when- 
ever the State and the Church are 
brought into collision, through the 

* It is a point of dispute, in some quarters, 
whether the archbishop has by law this power, 
or whether Convocation cannot be prorogued 
except by the united voices of the bishops of the 
province. Precedent is in favour of the arch- 
bishop's right. 



96 



THE CHURCH OF ENGLAND. 



agency of legislative power conferred 
upon synods purely clerical. 8d, In 
the present times, whilst polemical 
strife prevails within the Church, it 
would not be possible for Convocation 
to advance a step without exhibiting to 
the world a humiliating spectacle of 
controversial bitterness, with its accom- 
panying and lamentable results. 4th, 
Convocation, under present circum- 
stances, does not truly represent the 
United Church of England and Ireland ; 
for Ireland is not represented, and the 
English Church in the colonies — al- 
though the colonial bishops are suffra- 
gans of the archbishop of Canterbury — 
is not represented ; nor are the lay 
members of any portion of the Church 
represented ; and, even with respect to 
the ecclesiastics themselves, a mere 
fraction iof the 17,000 clergymen 
are represented by their proctors. 
For these and other reasons, it is not 
desirable that the dormant power of 
Convocation should be revived. 

We have now completed our first in- 
quiry into the present aspect of the 
Church of England ; we have examined 
the several points and features of her 
Constitution, and the subject next to be 
considered is the Character of her 
Teaching, as authorised in the formu- 
laries of the Church, and enjoined upon 
her bishops and clergy. 

The Doctrines. — 1. The Church of 
England is the Church of the Refor- 
mation. Her existence, indeed, as 
mentioned at the commencement of this 
article, can be traced back to an early 
period ; for, long before Rome was in 
the ascendant, she was imparting the 
light of the Gospel to the inhabitants 
of ancient and benighted Britain. The 
moral darkness, however, which spread 
over the continent of Europe, extended 
to the English Church ; and it was not 
until the Reformation in the sixteenth 
century that she recovered, from the 
midst of errors and superstitions, the 
primitive doctrines which she had lost. 
Whilst the leaven of scriptural princi- 
ples was working in other countries, 



through a variety of channels, and 
whilst the people of Scotland were 
emancipating themselves from the 
spiritual thraldom of ages, the Church 
of Eno-land was feeling the effects of 
the labours pursued by Wickliffe so early 
as the fourteenth century, and at a later 
period by the godly martyr Tyndale. 
The supremacy of the Pope was over- 
thrown, the Book of Common Prayer 
was revised, articles of religion were 
framed,the Scriptures were translated and 
circulated, monasteries and superstitious 
ceremonies were suppressed, and, after 
a severe struggle in the reign of Queen 
Mary — accompanied by the sacrifice of 
a host of martyrs, including Cranmer, 
Ridley, Latimer, and Hooper, bishops 
of the English Church — the doctrines 
which characterised the general Pro- 
testant movement in Scotland and in 
other countries, were adopted by, and 
continue to be the fundamental princi- 
ples of, the Reformed Church of England. 
"In the century of the Reformation, 
Catholic Spain, gorged with the blood 
of the children of God, fell, overthrown 
by the arm of the Eternal ; and re- 
formed England took her place upon 
the throne of the seas, which has been 
justly called the throne of the world. 
The winds which engulphed the Armada, 
drew this new power from the abyss. 
The country of Philip II. — struck to 
the heart because she had struck the 
Lord's people — let fall from her bauds 
the sceptre of the ocean ; and the land 
of Elizabeth, strengthened by the Word 
of God, found it floating upon the 
seas, seized and raised it, being called 
upon to use it to subject all the people 
of the earth to the King of Heaven. 
It is the Gospel which has given our 
antipodes to England. All that she 
possesses has been given her by the 
Gospel. If the Gospel dies in these 
illustrious isles from the blows which 
Romanism and Puseyism now unite to 
give, then must be written upon their so 
long triumphant banner — "Ichabod ! 
the glory of the Lord is departed.'"* 

* "Geneva and Oxford," by D'Autagne', 
page 5b. 



liEV. CFIAKLES POPHAM MILES. 



97 



2. An appeal to the accredited Stan- 
dards of a church is the only safe cri- 
terion by which we can judge of her 
authorised doctrines ; and when we 
have to enquire into the religious prin- 
ciples of a community where there are 
at least 17,000 ecclesiastics to direct 
and influence the lay members, it is the 
more imperative that our judgment 
should be formed, not from the opinions 
of individual divines, but from the for- 
mularies adopted and subscribed by the 
whole body. The Church of Scotland 
— recognized, as such, by the English 
Church, in the Canons of 1603 — has 
her Confession of Faith, and by this 
document all her members (Presbyte- 
rians) are strictly bound. In like 
manner, the Church of England gives 
expression to her principles in the 
Thirty-Nine Articles, and. in the 
Liturgy; and every clergyman minis- 
tering; in her communion is inhibited 
from teaching any doctrine at variance 
with these formularies. 

At the period of the Keformation, it 
was considered expedient to prepare 
Articles of Religion, in the hope that 
thereby peace and sound doctrine might 
be cherished and preserved. The Pro- 
testants of Germany showed the example 
by preparing the " Confession of Augs- 
burgh." In the year 1536, King 
Henry the Eighth, after much consulta- 
tion with the clergy, authorised the 
publication of some articles, wherein 
certain popish dogmas were disclaimed, 
but which still sanctioned several erro- 
neous opinions. When Edward VI. 
ascended the throne, the Reformation 
was promoted in earnest ; and, in the 
year 1552, forty-two articles, drawn 
up, probably, by Cranmer and Ridley, 
and based on the Augsburg Confession, 
were set forth by royal mandate. 
Queen Mary soon destroyed what had 
been effected by her illustrious prede- 
cessor. The articles of Edward were 
repealed. The reign of Elizabeth again 
turned thetide in favour of Protestantism. 
Archbishop Parker told the clergy that 
" they had now in their hands an opportu- 
nity of reforming all things in the Church. 



The Queen did earnestly desire it, and 
so did many of the nobility. He sent 
them to choose a Prolocutor, and re- 
commended Nowel, Dean of St. Paul's, 
to them. They chose him upon that ; 
and on the 16th January, 1562, Parker 
exhorted them to consider against the 
next session what things wanted refor- 
mation."* The Archbishop proposed 
that the articles of 1552 should be re- 
viewed ; and, after deliberating at three 
different sittings of the Upper House of 
Convocation, the bishops unanimously 
agreed, on the 29th of January, in 
adjusting the matter — the Articles of 
Edward VI. were corrected, and reduced 
in number from forty-two to thirty- 
nine ; and these Thirty-nine Articles 
of the year 1562, were subscribed both 
by the prelates and the rest of the 
clergy. In the year 1571, the Articles 
were again revised, a few slight emen- 
dations were made, and they were 
published in English and Latin. This 
business was transacted in Convocation, 
which opened on April 3d, and was 
dissolved on the 30th of May. The 
Queen also gave her assent, and issued 
her ratification. Since that period they 
have not been altered — they are now, 
as they were then ; although they 
passed under the notice of Convocation 
in 1604, and were again solemnly sub- 
scribed by the clergy. In the year 
1628, King Charles I. caused an edi- 
tion to be published, and ordered to be 
prefixed a "Declaration," of which the 
following extract is a part : — " That, 
therefore, in these both curious and un- 
happy differences, which have for so 
many hundred years, in different times 
and places, exercised the Church of 
Christ, we will that all further curious 
search be laid aside, and these dis- 
putes shut up in God's promises, as 
they be generally set forth to us in the 
Holy Scriptures, and the general mean- 
ing of the Articles of the Church of 
England, according to them. And that 
no man hereafter shall either print or 
preach, to draw the article aside any 

* Bishop Burnet's History of the Keforma- 
tion, vol iii., p. 452. Dr. Nares' edition. 



98 



THE CHURCH OF ENGLAND. 



way, but snail submit to it in the plain 
and full meaning thereof, and shall not 
put his own sense or comment to be 
the meaning of the article, but shall 
take it in the literal and grammatical 
sense."* It has been already shown 
that the ministers of the Church of 
England subscribe the Thirty-Nine 
Articles ; and it is obvious that they 
are bound to instruct their parishioners 
or congregations in strict accordance 
with the literal meaning of the 
language in which these Articles were 
compiled by the Reformers, adopted by 
Convocation, and authorised by the 
Sovereign, as chief governor of the 
Church. 

The Book of Common Prayer must 
also be noticed, because, by the Act of 
Uniformity (13, 14 Car. II., cap. 4), 
every clergyman must adhere, in public 
worship, to the use of this Book ; and, 
moreover, he subscribes, as mention- 
ed above, the following article, con- 
tained in Canon xxxvi. : — " That he 
himself will use the form in the said 
Book prescribed, in public prayer, and 
administration of the Sacraments, and 
none other." Before the Reformation, 
the only liturgical service was in Latin, 
and consisted of prayers, partly ancient, 
and partly of more modern date, inter- 
mingled with many superstitious obser- 
vances. In the reign of Henry VIII., 
the first attempt was made to correct 
the abuses of preceding ages. The 
Convocation appointed a Committee, in 
the year 1537, to compose a book, 
which was called " The Godly and 
Pious Institution of a Christian Man;'' 
and it contained a declaration of the 
Lord's Prayer, the Ave Maria, the 
Creed, the Ten Commandments, and 
the Seven Sacraments. It was altered 
and again published in the years 1540 
and 1543, under the title of " A Ne- 
cessary Doctrine and Erudition for any 
Christian Man." These publications 
indicated the dawn of a better period, 
but this is all that can be advanced in 

* For further information the reader is re- 
ferred to " Bennet's Essay on the Thirty-Nine 
Articles," chapters iiL. Vt , xix., xxvii. 



their favour. In the year 1540, a 
Committee of Bishops and divines was 
appointed by the King to reform the 
rituals of the Church ; and the labours 
of the Committee were reviewed by 
Convocation in 1542-3, and in the next 
year the improved offices were put 
forth in English and publicly used. An- 
otherbook,called the King's Primer, o,on- 
taining, among other things, the Lord's 
Prayer, the Creed, the Ten Command- 
ments, Venite, TeDeum, and other hymns 
and collects in English, was published 
in 1545. In 1547, King Edward VI. 
having now come to the throne, the 
Convocation declared that the commu- 
nion ought to be administered to all 
persons in both kinds; a committee was 
appointed to "compose an uniform 
order of communion, according to the 
rules of Scripture, and the use of the 
primitive church ;" and a Liturgy was 
compiled in the following year for 
Sundays and holidays, with special 
services for baptism, confirmation, 
matrimony, burial of the dead, &c, 
and embracing the office for the admi- 
nistration of the Lord's Supper. This 
Book of Common Prayer was approved 
by the two Convocations of Canterbury 
and York, and by the Parliament. 
Cranmer, Archbishop of Canterbury, 
was one of those who assisted in its 
composition — so also was the godly 
and learned martyr, Bishop Ridley. 
It is distinguished as the First Liturgy 
of Edward VI., A.D., 1549. 

Early in 1551, it was thought neces- 
sary to re-consider the Liturgy, and 
Cranmer invited Martin Bucer and 
Peter Martyr from Germany to assist 
in the important work. The book was 
revised, and again confirmed by Par- 
liament ; and it has been since distin- 
guished as the Second Liturgy of Ed- 
ward VI., AD., 1552.* In the reign 
of Mary these Liturgies were both re- 
pealed; but Elizabeth resumed the 



* Those who desire to know in what consists 
the difference between these two Books, are 
referred to the "Liturgies of Edward VI," 
published by the Parker Society; also to 
W neatly on the Book of Common Prayer. 



REV. CHARLES POPHAM MILES. 



99 



labours of the early Reformation. The 
several Offices of the Church were re- 
viewed ; the second Liturgy of Edward 
VI. was chosen as the model, and 
altered in a few particulars ; some col- 
lects were added ; and, in this state, 
the Book of Common Prayer continued 
until the first year of James I., when 
some forms of thanksgiving were 
added, and the Catechism was enlarged 
on the subject of the Sacraments. In 
the reign of Charles II., the Liturgy 
was again slightly altered, and unani- 
mously " subscribed by both Houses of 
Convocation of both provinces, on 
Friday, the 20th December, 1661."* 
And, in the same year, the Parliament 
passed the Act of Uniformity in Public 
Worship— (13, 14, Car. II., cap. 4) — 
by the authority of which all ministers 
of the Church of England are at this 
moment solemnly bound. 

3. We are now prepared to appeal 
to the authorised formularies of the 
Church of England. The quotations, 
selected exclusively from the Articles 
and Book of Common Prayer, will 
prove what are her principles on all 
the fundamental or important points ; 
and it will not be necessary to speak, in 
this place, of doctrines of minor conse- 
quence. 

I. The Holy Trinity. — " There is 
but one living and true God, everlast- 
ing, without body, parts, or passions ; 
of infinite power, wisdom, and good- 
ness ; the Maker and Preserver of all 
things both visible and invisible. And 
in unity of this Godhead there be three 
persons, of one substance, power, and 
eternity ; the Father, the Son, and the 
Holy Ghost." {Article I.) "The Ca- 
tholic faith is this : — That we worship 
one God in Trinity ; and Trinity in 
Unity ; neither confounding the Persons, 
nor dividing the Substance. For there 
is one Person of the Father, another of 
the Son, and another of the Holy Ghost. 
But the Godhead of the Father, of the 
Son, and of the Holy Ghost, is all one ; 
the glory equal, the majesty co-eternal. 
Such as the Father is, such is the Son, 
* Wheatley. 



and such is the Holy Ghost." {Creed of 
St. Athanasius.) " God, the Father, 
of heaven, have mercy upon us, miser- 
able sinners. God, the Son, Redeemer 
of the world, have mercy upon us, mis- 
erable sinners. God, the Holy Ghost, 
proceeding from the Father and the Son, 
have mercy upon us, miserable sinners. 
holy, blessed, and glorious Trinity, 
three persons and one God, have mercy 
upon us, miserable sinners." (The 
Litany.) "Almighty and everlasting 
God, who hast given unto us thy ser- 
vants grace by the confession of a true 
faith to acknowledge the glory of the 
eternal Trinity, and in the power of the 
Divine Majesty to worship the Unity ; 
we beseech thee, that thou wouldest 
keep us steadfast in this faith, and ever- 
more defend us from all adversities, who 
livest and reignest, one God, world with- 
out end. Amen." (Collect for Trinity 
Sunday.) 

II. The Divinity and Humanity 
of Christ. — " The Son, which is the 
Word of the Father, begotten from ever- 
lasting of the Father, the very and eter- 
nal God, of one substance with tha 
Father, took man's nature in the womb 
of the blessed Virgin, of her substance ; 
so that two whole and perfect natures, 
that is to say, the Godhead and man- 
hood, were joined together in one per- 
son, never to be divided, whereof is one 
Christ, very God, and very man ; who 
truly suffered, was crucified, dead and 
buried, to reconcile his Father to us, 
and to be a sacrifice, not only for ori- 
ginal guilt, but also for all actual sins 
of men." (Art. II.) "For the right 
faith is, that we believe and confess, 
that our Lord Jesus Christ, the Son of 
God, is God and man ; God, of the sub- 
stance of the Father, begotten before the 
worlds ; and man, of the substance of 
his mother, born in the world : perfect 
God, and perfect man ; of a reasonable 
soul and human flesh subsisting; equal 
to the Father, as touching his Godhead, 
and inferior to the Father, as touching 
his manhood : who, although he be God 
and man, yet he is not two, but one 
Christ ; one, not by conversion of the 



100 



THE CHURCH OF ENGLAND. 



Godhead into flesh, but by taking 
of the manhood into God ; one alto- 
gether, not by confusion of substance, 
but by unity of person. For as the 
reasonable soul and flesh is one man, 
so God and man is one Christ." {Creed 
of St. Athanasius .) " Almighty God, 
who hast given us thy only begotten Son 
to take our nature upon Him, and as at 
this time to be born of a pure virgin ; 
grant that we being regenerate, and 
made thy children by adoption and 
grace, may daily be renewed by thy 
Holy Spirit ; through the same our Lord 
Jesus Christ, who liveth and reigneth 
with Thee and the same Spirit, ever 
one God, world without end. Amen." 
{Collect for Christmas Day.) 
' III. The Holy Spirit.—" The Holy 
Ghost, proceeding from the Father and 
the Son, is of one substance, majesty, 
and glory, with the Father and the Son, 
very and eternal God." {Art V.) " The 
Father is God, the Son is God, and the 
Holy Ghost is God. And yet they are 
not three Gods, but one God." {Creed 
of St. Athanasius,) " God, who as at 
this time didst teach the hearts of thy 
faithful people, by the sending to them 
the light of thy Holy Spirit ; grant us, 
by the same Spirit, to have a right 
judgment in all things, and evermore 
to rejoice in his holy comfort; through 
the merits of Christ Jesus our Saviour, 
who liveth and reigneth with thee, in 
the unity of the same Spirit, one God, 
world without end. Amen." {Collect 
for Whitsunday.') " First, I learn to 
believe in God the Father, who hath 
made me and all the world ; secondly, 
in God the Son, who hath redeemed me 
and all mankind ; thirdly, in God the 
Holy Ghost, who sanctifieth me and all 
the elect people of God." {Catechism.) 
IV. The Sinful Nature of Man. 
— " Original sin standeth not in the 
following of Adam, (as the Pelagians 
do vainly talk,) but it is the fault and 
corruption of the nature of every man 
that naturally is engendered of the off- 
spring of Adam ; whereby man is very 
far gone from original righteousness, 
and is of his own nature inclined to evil, 



so that the flesh lusteth always con- 
trary to the Spirit ; and, therefore, in 
every person born into this world it de- 
serveth God's wrath and damnation. 
And this infection of nature doth re- 
main, yea, in them that are regenerated ; 
whereby the lust of the flesh, called in 
Greek (P^ovyi^cc ootgxog, which some 
do expound the wisdom, some sensua- 
lity, some the affection, some the de- 
sire of the flesh, is not subject to the 
law of God. And although there is no 
condemnation for them that believe, and 
are baptized, yet the apostle doth con- 
fess that concupiscence and lust hath of 
itself the nature of sin." {Art. ix.) 
" Voluntary works, besides, over and 
above God's commandments, which 
they call works of supererogation, can- 
not be taught without arrogancy and 
impiety : for by them men do declare 
that they do not only render unto God 
as much as they are bound to do, but 
that they do more for his sake than of 
bounden duty is required : whereas 
Christ saith plainly, ' When ye have 
done all that is commanded to you, 
say, We are unprofitable servants.'" 
(Art. xiv.) "Almighty God, Father 
of our Lord Jesus Christ, Maker of all 
things, Judge of all men, we acknow- 
ledge and bewail our manifold sins and 
wickedness, which we, from time to 
time, most grievously have committed, 
by thought, word, and deed, against 
thy Divine Majesty, provoking most 
justly thy wrath and indignation against 
us. We do earnestly repent, and are 
heartily sorry for these our misdoings ; 
the remembrance of them is grievous 
unto us ; the burden of them is intoler- 
able. Have mercy upon us, most mer- 
ciful Father; for thy Son, our Lord 
Jesus Christ's sake, forgive us all that 
is past ; and grant that we may ever 
hereafter serve and please thee, in new- 
ness of life, to the honour and glory of 
thy name ; through Jesus Christ, our 
Lord. Amen." {General Confession, 
Communion Service.) 

V. The Helpless Nature of Man. 
— " The condition of man, after the fall 
of Adam, is such that he cannot turn 



REV. CHARLES POPHAM MILES. 



101 



and prepare himself by his own natural 
strength and good works to faith and 
calling upon God : wherefore we have 
no power to do good works pleasant 
and acceptable to God, without the 
grace of God by Christ preventing us, 
that we may have a good will, and 
working with us when we have that 
good will." (Art. x.) " Works done 
before the grace of Christ and the inspir- 
ation of his Spirit are not pleasant to 
God ; forasmuch as they spring not of 
faith in Jesus Christ, neither do they 
make men meet to receive grace, or (as 
the school-authors say) deserve grace 
ofcongrnity; yea, rather for that they 
are not done as God hath willed or com- 
manded them to be done, we doubt not 
but they have the nature of sin." (Art. 
xiii.) " Almighty God, who seest that 
we have no power of ourselves to help 
ourselves, keep us both outwardly in 
our bodies and inwardly in our souls, 
that we may be defended from all adver- 
sities which may happen to the body, 
and from all evil thoughts which may 
assault and hurt the soul ; through Je- 
sus Christ our Lord. Amen." (Col- 
lect, Second Sunday in Lent.) 

VI. Christ without Sin. — " Christ, 
in the truth of our nature, was made 
like unto us in all things, sin only ex- 
cept, from which he was clearly void, 
both in his flesh and in his spirit. He 
came to be the Lamb without spot, 
who, by sacrifice of himself once made, 
should take away the sins of the world ; 
and sin (as St. John saith) was not in 
him. But all we the rest (although 
baptized and born again in Christ) yet 
offend in many things ; and if we say 
we have no sin, we deceive our- 
selves, and the truth is not in us." 
(Art. xv.) " Thou didst give Jesus 
Christ, thine only Son, to be born as at 
this time for us ; who, by the operation 
of the Holy Ghost, was made very man 
of the substance of the Virgin Mary his 
mother ; and that ivithout spot of sin, 
to make us clean from all sin.'' (Com- 
munion Service.) 

VII. Justification by Christ. — 
"We are accounted righteous before 



H 



God, only for the merit of our Lord and 
Saviour Jesus Christ, by faith, and not 
for our own works or deservings ; 
wherefore, that we are justified by faith 
only, is a most wholesome doctrine, and 
very full of comfort, as more largely is 
expressed in the Homily of Justifica- 
tion." (Art. xi.) " They also are to 
be held accursed, that presume to say, 
that every man shall be saved by the 
law or sect which he professeth, so that 
he be diligent to frame his life accord- 
ing to that law and the light of nature. 
For holy Scripture doth set out unto us 
only the name of Jesus Christ, whereby 
men must be saved." (Art. xv'm.) 
" The Romish doctrine concerning pur- 
gatory, pardons, worshipping and ado- 
ration, as well of images as of reliques, 
and also invocations of saints, is a fond 
thing, vainly invented, and grounded 
upon no warranty of Scripture, but 
rather repugnant to the Word of God." 
(Art. xxii.) " The offering of Christ 
once made, is that perfect redemption, 
propitiation, and satisfaction for all the 
sins of the whole world, both original 
and actual ; and there is none other 
satisfaction for sin but that alone. 
Wherefore the sacrifices of Masses, in 
the which it was commonly said that 
the priest did offer Christ for the quick 
and the dead to have remission of pain 
or guilt, were blasphemous fables, and 
dangerous deceits." (Art. xxxi.) " Al- 
mighty God, our heavenly Father, who 
of thy tender mercy didst give thine 
only Son Jesus Christ to suffer death 
upon the cross for our redemption ; who 
made there (by his one oblation of him- 
self once offered) a full, perfect, and 
sufficient sacrifice, oblation, and satis- 
faction for the sins of the whole world," 
&c. (Communion Service.) 

VIII. Salvation through Grace. 
— " Predestination to life is the ever- 
lasting purpose of God, whereby (before 
the foundations of the world were laid) 
he hath constantly decreed by his coun- 
sel, secret to us, to deliver from curse 
and damnation those whom he hath 
chosen in Christ out of mankind, and 
to bring them by Christ to everlasting 



102 



THE CHURCH OF ENGLAND. 



salvation, as vessels made to honour. 
Wherefore they which be endued with 
so excellent a benefit of God, be called 
according to God's purpose by his Spirit 
working in due season ; they through 
grace obey the calling : they be justified 
freely ; they be made sons of God by 
adoption ; they be made like the image 
of his only begotten Son, Jesus Christ ; 
they walk religiously in good works, 
and at length, by God's mercy, they 
attain to everlasting felicity. As the 
godly consideration of predestination 
and our election in Christ is full of 
sweet, pleasant, and unspeakable com- 
fort to godly persons, and such as feel 
in themselves the working of the Spirit 
of Christ, mortifying the works of the 
flesh, and their earthly members, and 
drawing up their mind to heavenly 
things ; as well because it doth greatly 
establish and confirm their faith of 
eternal salvation, to be enjoyed through 
Christ, as because it doth fervently kin- 
dle their love towards God ; so, for 
curious and carnal persons, lacking the 
Spirit of Christ, to have continually before 
their eyes the sentence of God's predes- 
tination, is a most dangerous downfal, 
whereby the Devil doth thrust them 
either into desperation, or into wretch- 
lessness of most unclean living, no less 
perilous than desperation. Further- 
more, we must receive God's promises 
in such wise as they be generally set 
forth to us in Holy Scripture ; and in 
our doings, that will of God is to be 
followed, which we have expressly de- 
clared unto us in the Word of God." 
{Art. xvii.) " Almighty God, who 
hast knit together thine elect in one 
communion and fellowship, in the mys- 
tical body of Thy Son Christ our Lord, 
grant us grace so to follow thy blessed 
saints in all virtuous and godly living, 
that we may come to those unspeakable 
joys which thou hast prepared for them 
that unfeignedly love Thee, through 
Jesus Christ Our Lord. Amen." {Col- 
lect, All Saints Day.} 

IX. Baptism. — "Baptism is not only 
a sign of profession, and mark of differ- 
ence, whereby Christian men are dis- 



cerned from others that be not chris- 
tened ; but it is also a sign of regenera- 
tion or new birth, whereby, as by an 
instrument they that receive baptism 
rightly are grafted into the Church ; the 
promises of forgiveness of sins, and of 
our adoption to be the sons of God by 
the Holy Ghost, are visibly signed and 
sealed ; faith is confirmed, and grace 
increased by virtue of prayer unto God. 
The baptism of young children is in any 
wise to be retained in the Church, as 
most agreeable with the institution of 
Christ." {Art. xxvii.) — " Seeing now, 
dearly beloved brethren, that this child 
is regenerate, and grafted into the body 
of Christ's Church, let us give thanks 
unto Almighty God for these benefits ; 
and with one accord make our prayers 
unto him, that this child may lead therest 
of his life according- to this beginning. " 
(Baptismal Service.) — " Not every sin, 
willingly committed after baptism, is sin 
against the Holy Ghost and unpardonable. 
Wherefore the grant of repentance is not 
to be denied to such as fall into sin after 
baptism. After we have received the 
Holy Ghost, we may depart from grace 
given, and fall into sin, and by the 
grace of God we may arise again and 
amend our lives. And therefore they 
are to be condemned, which say, they 
can no more sin as long as they live 
here, or deny the place of forgiveness to 
such as truly repent." {Art xvi.) 

X. The Lord's Supper.— " The 
Supper of the Lord is not only a sign of 
the love that Christians ought to have 
among themselves one to another ; but 
rather is a Sacrament of our redemption 
by Christ's death ; insomuch that to 
such as rightly, worthily, and with faith 
receive the same, the bread which we 
break is a partaking of the body of 
Christ ; and likewise the cup of blessing- 
is a partaking of the blood of Christ. 
Transubstantiation (or the change of the 
substance of the bread and wine) in the 
Supper of the Lord, cannot be proved 
by Holy Writ ; but is repugnant to the 
plain words of Scripture, overthroweth 
the nature of a sacrament, and hath 
given occasion to many superstitions. 



REV. CHARLES POPHAM MILES. 



103 



The body of Christ is given, taken, and 
eaten in the Supper, only after an hea- 
venly and spiritual manner. And the 
mean whereby the body of Christ is re- 
ceived and eaten in the Supper is faith. 
The Sacrament of the Lord's Supper was 
not by Christ's ordinance reserved, car- 
ried about, lifted up, or worshipped." 
{Art. xxviii.) — " Question : Why was 
the Sacrament of the Lord's Supper or- 
dained? Answer: For the continual 
remembrance of the sacrifice of the death 
of Christ, and of the benefits which we 
receive thereby. Question : What is the 
outward part or sign of the Lord's Sup- 
per ? Answer : Bread and wine, which 
the Lord hath commanded to be re- 
ceived. Question : What is the inward 
part or thing signified ? Answer : The 
body and blood of Christ, which are 
verily and indeed taken and received by 
the faithful in the Lord's Supper. Ques- 
tion : What are the benefits whereof we 
are partakers thereby ? Answer: The 
strengthening and refreshing of our souls 
by the body and blood of Christ, as our 
bodies are by the bread and wine. 
Question : What is required of them 
who come to the Lord's Supper? An- 
swer : To examine themselves whether 
they repent them truly of their former 
sins, stedfastly purposing to lead a new 
life ; have a lively faith in God's mercy 
through Christ, with a thankful re- 
membrance of his death ; and be in 
charity with all men." {Church Cate- 
chism.) — " The wicked, and such as be 
void of a lively faith, although they do 
carnally and visibly press with their 
teeth, as St. Augustine saith, the Sacra- 
ment of the body and blood of Christ, 
yet in no wise are they partakers of 
Christ, but rather to their condemnation 
do eat and drink the sign or sacrament 
of so great a thing." (Art. xxix.) 

XI. Two Sacraments Only. — " Sa- 
craments ordained of Christ be not only 
badges or tokens of Christian men's 
profession, but rather they be certain 
sure witnesses, and effectual signs of 
grace, and God's good will towards us, 
by the which he doth work invisibly in 
us, and doth not only quicken, but also 



strengthen and confirm our faith in him. 
There are two Sacraments ordained of 
Christ our Lord in the Gospel, that is to 
say, Baptism, and the Supper of the 
Lord. Those five commonly called Sa- 
craments, that is to say, Confirmation, 
Penance, Orders, Matrimony, and Ex- 
treme Unction, are not to he counted for 
Sacraments of the Gospel, being such as 
have grown partly of the corrupt fol- 
lowing of the Apostles, partly are states 
of life allowed in the Scriptures ; but 
yet have not like nature of Sacraments 
with Baptism, and the Lord's Supper, 
for that they have not any visible sign 
or ceremony ordained of God. The Sa- 
craments were not ordained of Christ to 
be gazed upon or to be carried about ; but 
that we should duly use them. And in 
such only as worthily receive the same, 
they have a wholesome effect or opera- 
tion : but they that receive them unwor- 
thily, purchase to themselves damnation, 
as St. Paul saith." (Art. xxv.) — " How 
many Sacraments hath Christ ordained 
in his Church? Answer: Two only, 
as generally necessary to Salvation, that 
is to say, Baptism, and the Supper of 
the Lord." (Church Catechism.) 

XII. Both the Bread and the 
Wine. — " The cup of the Lord is not 
to be denied to the lay-people ; for both 
the parts of the Lord's Sacrament, by 
Christ's ordinance and commandment, 
ought to be ministered to all Christian 
men alike." (Art. xxx.) 

XIII. The Holy Scriptures. — 
" Holy Scripture containeth all things 
necessarv to salvation : so that what- 
soever is not read therein, nor may be 
proved thereby, is not to be required of 
any man, that it should be believed as 
an article of faith, or be thought requi- 
site or necessary to salvation. In the 
name of the Holy Scripture we do un- 
derstand those Canonical Books of the 
Old and New Testament, of whose 
authority was never any doubt in the 
church." (Art. vi.) " The Old Testa- 
ment is not contrary to the New ; for 
both in the Old and New Testament 
everlasting life is offered to mankind by 
Christ, who is the only Mediator be- 



104 



THE CHURCH OF ENGLAND. 



tween God and man, being both God 
and man. Wherefore they are not to 
be heard which feign that the ancient 
fathers did look onlynfor transitory pro- 
mises. Although the law given from 
God to Moses, as touching ceremonies 
and rites, do not bind Christian men, 
nor the civil precepts thereof ought of 
necessity to be received in any common- 
wealth ; yet, notwithstanding, no 
Christian man whatsoever is free from 
the obedience of the commandments 
which are called moral." (Art. vii.) — 
"The Church hath power to decree 
rites or ceromonies, and authority in 
controversies of faith ; and yet it is not 
lawful for the Church to ordain any 
thing that is contrary to God's Word 
written, neither may it so expound one 
place of Scripture that it be repugnant 
to another. Wherefore although the 
Church be a witness and a keeper of 
Holy Writ, yet as it ought not to de- 
cree any thing against the same, so 
besides the same ought it not to enforce 
any thing to be believed for necessity 
of salvation." (Art. xx.) — " Nothing 
is ordained to be read but the very pure 
Word of God, the Holy Scriptures, or 
that which is agreeable to the same ; 
and that in such a language and order 
as is most easy and plain for the under- 
standing both of the readers and hear- 
ers." "The Old Testament is ap- 
pointed for the first lessons at morning 
and evening prayer ; so as the most 
part thereof will be read every year 
once, as in the calendar is appointed. 
The New Testament is appointed for the 
second lessons at morning and evening 
prayer, and shall be read over orderly 
every year thrice, besides the Epistles 
and Gospels ; except the Apocalypse, 
out of which there are only certain 
proper lessons appointed upon divers 
feasts." (Preface to the Book of Com- 
mon Prayer.) "Blessed Lord, who 
hast caused all Holy Scriptures to be 
written for our learning ; grant that we 
may in such wise hear them, read, 
mark, learn, and inwardly digest them, 
that by patience and comfort of thy 
Holy Word, we may embrace and ever 



hold fast the blessed hope of everlast- 
ing life which thou hast given us in 
our Saviour Jesus Christ. Amen." 
{Collect, Second Sunday in Advent^) 

XIV. The Church.— " The visible 
Church of Christ is a Congregation of 
faithful men, in the which the pure 
Word of God is preached and the Sacra- 
ments be duly ministered according to 
Christ's ordinance, in all those things 
that of necessity are requisite to the 
same. As the Church of Jerusalem, 
Alexandria, and Antioch have erred, so 
also the Church of Rome hath erred, 
not only in their living and manner of 
ceremonies, but also in matters of 
faith." {Art xix.)— " It is not lawful 
for any man to take upon him the office 
of public preaching, or ministering the 
Sacraments in the congregation, before 
he be lawfully called and sent to execute 
the same. And those we ought to 
judge lawfully called and sent, which 
be chosen and called to this work by 
men who have public authority given 
unto them in the congregation, to call 
and send ministers into the Lord's 
vineyard." {Art. xxiii.) — " Lord, we 
beseech thee to keep thy household the 
Church in continual godliness ; that 
through thy protection it may be free 
from all adversities, and devoutly given 
to serve thee in good works, to the 
glory of thy name ; through Jesus 
Christ our Lord. Amen." {Collect, 
Twenty-second Sunday after Trinity.') 

4. The above extracts prove the doc- 
trinal views of the Church of England 
to be in harmony with the principles of 
the glorious Reformation. It will be 
observed that, in common with all the 
Reformed Churches, the English Church 
maintains the doctrine of the Trinity in 
Unity ; the divine nature and proper 
manhood of Jesus Christ ; the person- 
ality and divinity of the Holy Spirit ; 
the universal corruption of human na- 
ture, occasioned by the fall of our first 
parents ; the impossibility of man turn- 
ing to God of his own free will, as the 
effect of the introduction of the element 
of moral evil into his nature ; and the 
sufficiency of the one sacrifice, once for 



EEV. CHARLES POPIIAM MILES. 



105 



all, of the Lord Jesus Christ as an 
atonement for all the sins of his believ- 
ing people. Moreover, the doctrine of 
justification by faith, or that faith is 
the instrument whereby the benefits of 
the atonement are realized by the indi- 
vidual believer, is distinctly defined. 
The regeneration and sanctification of 
the people of God by the indwelling in- 
fluence of the Holy Spirit ; the sove- 
reignty of God in the choice of his 
people, predestinated unto everlasting 
life, and fore-known and elected before 
the foundation of the world ; the au- 
thority and sufficiency of Holy Scrip- 
ture to the exclusion of all traditions ; 
and the necessity of a renewed and holy 
life, not as preceding or meriting, but 
as resulting from, our incorporation by 
faith into the mystical body of Christ ; 
— these tenets were all held by the Re- 
formers of the sixteenth century, and 
are set forth in the Formularies of the 
Church of England. 

5. Unhappily, notwithstanding the 
care taken in the arrangement of the 
Thirty-nine Articles, and Book of Com- 
mon Prayer, the English Church is 
periodically visited with a storm of 
religious controversy; and the chief 
points of contention are generally asso- 
ciated with an effort either to exalt the 
priesthood and sacraments, or to de- 
press the doctrines of election and final 
perseverance of the saints. It is not 
intended to enter upon disputation in 
this place. The reader must form his 
own judgment after a careful perusal 
of the quotations given. Let him con- 
sider Articles x. and xvii. cited above. 
Do they, or do they not, proclaim the 
sovereignty of God in the salvation of 
his people? Every clergyman of the 
Church of England subscribes those 
Articles, and is bound to subscribe 
them, ex animo, and to understand 
them in their grammatical sense. The 
Article on Baptism is also perspicuous 
and decisive. But the controversy on 
this point is severe. Does the Church 
of England teach that all infants, regu- 
larly baptized, are, at the time, regene- 
rated by the Spirit? It is said that the 



minister pronounces the child to be "re- 
generate and grafted into the body of 
Christ's Church." But, in fact, the 
same principle of assuming that the 
prayers of the congregation are actu- 
ally answered, pervades all the services 
of the Church of England ; and the 
reason, whether sound or otherwise, is, 
that, resting implicitly on the Redeem- 
er's words, "All things whatsoever ye 
ask in prayer, believing, ye shall re- 
ceive " — she concludes that the bap- 
tized are regenerated, on the charitable 
hypothesis that the spiritual blessing 
was sincerely desired, and fervently 
sought with believing prayer. In the 
Church Catechism, it is said : — " What 
is required of persons to be baptized ? 
Answer — Repentance, whereby they 
forsake sin ; and faith, whereby they 
steadfastly believe the promises of 
God made to them in that sacra- 
ment. Why then are infants baptized, 
when, by reason of their tender age, 
they cannot perform them ? Because 
they promise them both by their sureties, 
which promise, when they come to age, 
themselves are bound to perform." Re- 
pentance and faith, therefore, are de- 
manded as pre-requisites even in the 
case of infant baptism. And before 
the ordinance is administered, prayer 
is enjoined to be offered on behalf of 
the child. One of the appointed Col- 
lects contains this petition : — u We call 
upon thee for this infant, that he, com- 
ing to thy holy baptism, may receive 
remission of his sins by spiritual regen- 
eration. Receive him, Lord, as thou 
hast promised by thy well-beloved Son, 
saying, ' Ask, and ye shall have ; seek, 
and ye shall find ; knock, and it shall 
be opened unto you :' So give now unto 
us that ask ; let us that seek find ; 
open the gate unto us that knock ; that 
this infant may enjoy the everlasting 
benediction of thy heavenly washing, 
and may come to the eternal kingdom 
which thou hast promised by Christ our 
Lord." The church here pleads the 
promise of Christ, and assuming that 
the repentance, and faith, and prayer 
of the parties present are genuine, she 



106 



THE CHUECH OF ENGLAND. 



praises God, after the child is baptized, 
for having bestowed, in fulfilment of 
his promise, the particular blessing 
that was asked. No erroneous doctrine 
is taught. The Church of England, if 
she errs at all in this matter, errs sim- 
ply by adopting an expression of charity 
more extensive than is warranted by 
the circumstances of her position. The 
blessing of regeneration, as shown in 
the Articles and Prayer-book, is a con- 
tingent blessing; it is neither promised 
nor received absolutely in baptism, but 
promised, and affirmed to be received, 
when the administration of the rite is 
accompanied by prayer and faith. " In 
baptism," says Archbishop Cranmer, 
" those that come feignedly, and those 
that come unfeignedly, both be washed 
with the sacramental water, but both 
be not washed with the Holy Ghost and 
clothed with Christ.''* 

The same hypothetical construction 
appears in the Burial Service. God is 
there thanked for having delivered 
u this our brother out of the miseries of 
this sinful world ;" and these words are 
repeated, without qualification, at the 
grave side of the wicked as well as over 
the remains of the pious. The reason, 
whether judicious or not, arises out of 
the supposition that all the nominal 
members of the Church are firmly 
grafted into Christ, and therefore die in 
a state of acceptance with God. When, 
therefore, the minister pronounces the 
baptized infant to be "regenerate, and 
grafted into the body of Christ's 
Church," it should not be pretended 
that, in every case, regeneration is 
vouchsafed, any more than we believe 
that every individual, at whose burial 
the service is read, has passed into the 
enjoyment of heaven. The language 
used in the one case is not more abso- 
lute and unqualified than in the other. 
It is felt, however, that the adoption of 
expressions founded on such illimitable 
hope is open to objection. The offices 
would probably have been further re- 
vised at the Reformation, if the oppor- 

* Book on the Sacrament. Legh Richmond's 
edition, p. 492. 



tunity had occurred. " We receive," 
said the Reformers, " or rather tolerate, 
until the Lord shall give us better times, 
the interrogations to infants, and the 
sign of the cross in baptism, and kneel- 
ing at the Lord's Supper."* 

The doctrine of baptismal regenera- 
tion is held by a large body of English 
Churchmen ; but it is also denied by 
vast numbers both of the clergy and 
laity. The important question — as far 
as the formularies of the Church are 
concerned — has recently been authori- 
tatively settled. In the case of appeal 
(Gorham v. Exeter) the Judicial Com- 
mittee of her Majesty's Privy Council 
declared that the rejection of the dogma 
does not disqualify a clergyman from 
being instituted to a benefice. The 
Archbishops of Canterbury and York 
were present, as members of Council, 
and gave their cordial assent to the 
judgment. If, therefore, any point has 
ever been decided by authority, it is 
now definitely ruled that the uncondi- 
tional efficacy of baptism in the case 
of all infants is not the doctrine of the 
Church of England. 

6. It is not possible to embrace, in 
the present article, a more particular 
view of the several Offices appointed 
to be used in the public worship. The 
rite of Confirmation needs only to be 
mentioned. It is a valuable ceremony, 
when understood and applied in its 
simple meaning. The younger members 
of a congregation are hereby brought 
under the special notice of their minis- 
ter; and, if he is a faithful guide, they 
are affectionately reminded of their 
baptismal vows, and are examined and 
prepared for the exhortations of the 
Bishop. It is thus, under the kind and 
scriptural advice of their pastors, suc- 
ceeded by the fatherly counsel of the 
diocesan, that the Church designs to 
confirm the faith of the young believers. 
Since, however, the administration of 
the ordinance is restricted to a bishop, 

* Letter from Bishops Grindal and Horn to 
Henry Bullinger and Ralph Gualter, February 
6th, 1567. Grindal was successively Bishop of 
London and Archbishop of York and Canter- 
bury. 



REV. CHARLES POPHAM MILES?. 



107 



and therefore not always attainable, 
and as the rite itself is of secondary 
importance, it is wisely provided in the 
rubrical directions of the Prayer Book, 
that the absence of confirmation is not 
to prevent any persons from partaking 
of the Lord's Supper, if only they " be 
ready and desirous to be confirmed." 

Conclusion. — We have now laid 
before the reader a rapid sketch both of 
the doctrinal teaching and of the con- 
stitutional aspect of the Established 
Church of England. Nothing of im- 
portance has been intentionally omitted. 
It might have been interesting to de- 
scribe the progress of her missionary 
labours in almost every part of the 
world, and to speak of the energies of 
the laity, who contribute in England 
half a million of money yearly for the 
support of religious societies. Great 
indeed is the influence possessed by 
the English Church. She has been a 
powerful instrument, under the provi- 
dence of God, for the extension of 
Christ's kingdom throughout the dark 
places of the earth ; and, with all her 
faults, she has been a bulwark since 
the sixteenth century against the in- 
roads of superstition and infidelity. In 
her bosom have been reared martyrs 
faithful unto death. The principles of 
the Reformation were recovered and 
firmly established through the labour 
and sufferings of these martyrs. From 
that period to the present hour, although 
severe controversies have been sustained, 
and vital religion has been at times 
almost paralysed, she has never been 
without witnesses to the sublimity and 



simplicity of the Gospel of Jesus Christ; 
and she has nurtured in every depart- 
ment of theological literature a succes- 
sion of scholars whose works will com- 
mand respect as long as the British 
empire endures. In the early part of 
this century, evangelical religion was 
revived and has continued to advance. 
The happy effects of the writings and 
preaching of Cecil, Eomaine, Legh 
Richmond, John Newton, Thomas Scott, 
Simeon, and Edward Bickersteth, are 
seen and felt throughout the kingdom. 
These men sought not to exalt the 
priesthood — they sought the exaltation 
of Christ. They esteemed Christ their 
all in all: and God blessed their la- 
bours. Happy would it be for the 
English Church, and for the whole em- 
pire of England, if men like these were 
raised up and multiplied. But antago- 
nistic principles are at this moment 
agitating the Church, so as not only 
to impede her vital action, but also to 
threaten her existence. Here may be 
noticed the value of a prescribed form 
of prayer ; for, whatever may be the 
sentiments of individual ministers, the 
Liturgy must be used in public worship, 
and erroneous teaching, through the 
agency of extemporaneous devotions, is 
hereby avoided. The Liturgy, more- 
over, as used in the English Church, is 
so constructed as to destroy the notion, 
that the clergy are intercessors for the 
people ; for, in conformity with the 
Prayer-book, the people pray, alter- 
nately, with the minister. A beautiful 
example occurs at the end of the Litany. 
It is as follows : — 



Minister. — From our enemies defend us, Christ. 

People. — Graciously look upon our afflictions. 

Minister. — Pitifully behold the sorrows of our hearts. 

People. — Mercifully forgive the sins of thy people. 

Minister. — Favourably with mercy hear our prayers. 

People. — Son of David, have mercy upon us. 

Minister. — Both now and ever vouchsafe to hear us, Christ. 

People. — Graciously hear us, Christ; graciously hear us, O Lord CIirisL 

Minister. — Lord, let thy mercy be showed upon us. 

People. — As we do put our trust in thee. 



108 



THE CHURCH OF ENGLAND. 



The Protestant members of the Church 
of England have, indeed, cause to ap- 
preciate their Liturgy. Every congre- 
gation must feel its value. It occasion- 
ally serves to correct the errors of the 
preacher. It brings forward a large 
portion of Holy Scripture, and directs 
that the lessons selected for public wor- 
ship shall " be read distinctly with an 
audible voice." In all parts of the 
Prayer Book the people are reminded of 
each fundamental principle of the Gos- 
pel. The depths of human corruption, 
the frailty of our nature, the justice and 
holiness of God, the perfection of the 
atonement, the mediatorial character of 
Jesus Christ, dependence on the Holy 
Spirit, and the necessity of a renewed 
and heavenly life, with the frequent as- 
surance of a blessed immortality, are 
truths which engage the attention in 
almost every page. And hence — con- 
sidering the latitude tolerated in the 
pulpit, and the certainty of great varie- 
ties of opinion where the clergy are so 
numerous — we may acknowledge with 
thankfulness that the devotions are 
sustained not only in a language intel- 
ligible to all, but through the medium 
of a Form which secures to every wor- 
shipper within her fold soundness and 
uniformity of doctrine. 

Still whatever advantages she com- 
mands, the Church of England is pass- 
ing through a period of severe trial. 
Her most dangerous enemies are not the 
strangers by whom she is surrounded — 
her chief difficulty in the present strug- 
gle has arisen from the folly and un- 
faithfulness of her own children. The 
same causes that induced the Reformers 
to anticipate pernicious consequences 
are still operating in a similar manner 
to the prejudice of truth. The human 
mind is naturally superstitious. It is 
soon attracted by external symbols sup- 
posed to possess some religious efficacy 
or charm. People are apt to confound 
the sign with the thing signified. The 
generality of men find it easier to pro- 
strate their bodies before a visible shrine, 
than to humble the soul in the presence 
of the invisible Jehovah ; and it better 



accords with the unregenerate heart to 
adore a material cross, and to kneel 
before the elevated figure, than to re- 
ceive, so as to be influenced by, the 
world-denying doctrines of Christ cruci- 
fied. And here is one aspect of our dan- 
ger — a fondness for the ceremonials in 
preference to the substantialities of re- 
ligion. 

The troubles of the English Church 
also arise, not from her connection with 
the State, nor on account of the supre- 
macy of the Crown in the government 
of ecclesiastical affairs, but the present 
danger has sprung out of a restless spirit 
manifested by certain portions of the 
Church in a desire to restore dominion 
to the priesthood. It is not in modern 
times that the Crown has interfered 
with the progress of vital religion. 
There is no attempt on the part of the 
Government to restrain godly mi- 
nisters from exhibiting to the people 
the truths of the Gospel in all their 
fulness and simplicity. It is not 
the connection between Church and 
State that will prevent clergymen from 
devoting all their faculties to the arduous 
work of rescuing their parishioners, or 
other fellow-creatures from infidelity 
and vice. From what cause, then, arise 
our humiliation and our peril ? The 
English clergy enjoy opportunities such 
as are possessed by no other body of 
men, for promoting the glory of God in 
the evangelization of the world ; but, 
alas ! whilst the world lies at their feet, 
wrapped in heathenism and scepticism, 
and whilst spiritual destitution is visible 
in every parish of the kingdom, the 
proper duties of an evangelist are ne- 
glected in the effort to introduce cere- 
monies, and to familiarize the people 
with the notion that peculiar sanctity 
and extraordinary powers are the pre- 
rogatives of bishops and priests. The 
dogma of sacramental justification — 
or that the soul is saved through the 
medium of the Sacraments, when ad- 
ministered by an Episcopalian clergy- 
man — involves the doctrine of apostoli- 
cal succession, and exalts the minister 
to a position as dangerous to himself as 



REV. CHARLES POPHAM MILES. 



109 



it is detrimental to the spiritual inte- 
rests of the nation. Yet, for the sake 
of obtaining this position, the peace of 
the Church is disturbed, and her effi- 
ciency in certain quarters almost para- 
lysed. " Do we marvel," said Bishop 
Andrews, "that the spirit doth scarcely 
pant in us ? — that we sing and say, 
Come, Holy Ghost, and yet He cometh 
no faster ? Why, the day of Pentecost 
is come, and we are not all of one ac- 
cord. Accord is wanting — the very 
first point is wanting, to make us meet 
for his coming."* 

How opposed were the Reformers, and 
how opposed is the Reformed Church 
of England, to all these elements of 
confusion ! " Where the devil is re- 
sident and hath his plough going," 
said Bishop Latimer, " there, away 
with books and up with candles, 
away with Bibles and up with beads, 
away with the light of the Gospel and 
up with the light of candles, yea, at 
noon-day."f And the Homilies of the 
English Church are not less severe in 
condemning every practice that tends to 
materialise the perceptions of the de- 
vout worshipper. " Let us, therefore, 
of these latter days," such is the advice 
which they offer, " learn this lesson of 
the experience of ancient antiquity, that 
idolatry cannot possibly be separated 
from images any long time ; but that, 
as an inseparable accident, or as a 
shadow followeth the body when the 
sun shineth, so idolatry followeth and 
cleaveth to the public having of images 
in temples aud churches. And, finally, 
as idolatry is to be abhorred and avoid- 
ed, so are images, (which cannot be 
long without idolatry) to be put away 
and destroyed." % Can any language 
be more condemnatory of the attempt 
to introduce crosses and pictures into 
places of worship ? The Homilies are 
books of authority in the Church of 
England. The Thirty-Nine Articles 
enjoin that they " be read in churches 
by the ministers, diligently and dis- 

* Sermons. Edition 1641, page 599. 

t Sermons. Edition 1575, page 18. 

X Honiily on the Peril of Idolatry, part iii. 



tinctly, that they maybe understanded of 
the people." (Art. xxxv.) There are 
two books : the former was published in 
1547, and the latter in 1560. We ap- 
peal to them, therefore, with confidence. 
And what is their estimate of apostoli- 
cal succession? "What shall we say 
of him that came into his popedom 
like a fox, that reigned like a lion, and 
died like a dog? Shall we say that 
he had God's Holy Spirit within him, and 
not rather the spirit of the devil? 
Such a tyrant was Pope Boniface the 
Eighth.''* In this strain the Homily 
proceeds with other examples. The 
same opinion was common to the 
Reformers. " I deny, my lord," said 
archdeacon Philpot, "that succession 
of bishops is an infallible point to 
know the Church by ; for there may 
be a succession of bishops known 
in a place, and yet there be no Church, 
as at Antioch, and Jerusalem, and in 
other places, where the apostles abode, 
as well as at Rome. But if you put to 
the succession of bishops, succession of 
doctrine withal, as St. Augustine doth, 
I will grant it to be a good proof for 
the catholic church : but a local suc- 
cession is nothing available." f In like 
manner taught Bishop Pilkington : — 
" So stands the succession of the Church, 
not in mitres, palaces, lands, and lord- 
ships, but in teaching true doctrine, and 
rooting out the contrary."! 

It is obvious that the Romanising 
party in the Church of England have 
no encouragement from the Formularies 
of the Church, unless, indeed, inferences 
are drawn from isolated expressions ; 
and it is the knowledge of the fact that 
the Church of England, in her Articles 
and Prayer-book and Homilies, is Pro- 
testant and Evangelical, that gives en- 
couragement to her attached members, 
and fosters the hope of a brighter day. 
In the meantime, it is well to consider 
the admonition of the late Bishop Bar- 
rington : — "As Protestants, we are 
bound (from the king to the humblest 

* Homily for Whitsunday. 

f Works published by Parker Society, p. 130. 

X Works, Ibid, p. 603. 



110 



THE CHURCH OF ENGLAND. 



of his subjects) by an imperious duty to 
the Keformation. If the Reformation 
was worth establishing, it is worth 
maintaining ; and it can only be main- 
tained by a constant vigilance in sup- 
port of tliose principles which effected 
it in the sixteenth century."* What 
these principles are, has been admirably 
shown by a modern writer: — " The 
formal principle of Christianity may be 
expressed in these words — the Word of 
God, alone. That is to say, that the 
Christian receives the truth only on the 
Word of God, and admits no other 
source of religious knowledge. The 
material principle of Christianity may 
be as shortly expressed — the grace of 
Christ, alone. That is, that the Chris- 
tian becomes possessed of salvation only 
by the free grace of Christ, and ac- 
knowledges no other meritorious cause 
of eternal life. The personal principle of 
Christianity, indicated by the simplest 
terms, is — the work of the Spirit, alone. 
That is, that in every soul redeemed, 
there must be a moral and personal 
work of regeneration wrought by the 
Spirit of God, and not by mere admis- 
sion to the Church and the magic influ- 

* Charges, p. 43& 



ence of ceremonies."* As long as the 
Church of England appreciates these 
principles of the glorious Reformation, 
there will be hope of her deliverance 
from every peril. Let both the clergy 
and the laity unite in resisting, with 
firmness and yet with forbearance, 
whatever may possibly encourage a re- 
trograde movement. The liberty and 
happiness of millions may be involved 
in the purity and stability of the Church 
of England. May she go forward and 
prosper — may her ministers exhibit, in 
their doctrine and in their lives, the 
power of the Gospel of Jesus Christ — 
and may harmony, and peace, and love 
be restored throughout the Church of 
England ; whilst every spiritual bless- 
ing descends upon every member of the 
Church Universal, by whatsoever name 
distinguished, throughout the world ! 
" Lord, we beseech thee, let thy con- 
tinual pity cleanse and defend thy 
Church ; and because it cannot con- 
tinue in safety without thy succour, 
preserve it evermore by thy help and 
goodness ; through Jesus Christ our 
Lord. Amen."f 

* D'Aubigne". 
t Collect for tlie Sixteenth Sunday after Tri- 
nity. 



Ill 



THE SCOTTISH (EPISCOPAL) CHITKCH. 

BY THE REV. J. F. S. GORDON, M. A. 

ST. ANDREW'S, GLASGOW. 



The (Episcopal) Church in Scotland 
claims to be the Representative of the 
Church of Christ, locum tenens, as 
emancipated from the usurpations and 
corruptions of Papal thraldom on the 
one hand, and as uncontaminated by 
the novel developments of Genevan, 
or John Calvin heresies on the other. 

Those who contemplate without pre- 
judice the conduct of religious parti- 
zans in Scotland, during the sixteenth 
century, will find none of them exempt 
from serious faults, which gave rise to 
sad evils. The burning of Hamilton, 
Forrest, Gourlay, Straiton, Russell, 
Kennedy, Wallace, Mill, &c, (who were 
all Romish Clergy, and in whose minds 
the " Reformation" first was formed), 
for supposed heresy, together with in- 
numerable imprisonments and banish- 
ments for the same offence, disgusted 
the majority of the nation ; and the 
want of energy and zeal which the pre- 
lates of the Romish party evinced when 
their opponents gained the ascendancy, 
together with their immoral lives, threw 
almost the whole nation at once into 
the cause of the Reformation. In 1560, 
the reforming party having petitioned 
for a relief from persecution, until a 
lawful General Council might deter- 
mine the pending controversies, were 
powerful enough to obtain, from a Con- 
vention of Estates, a sanction of their 
faith, the suppression of the Spiritual 
Courts (which had aggrieved them for 
thirty years), and a proscription of the 
Office of the Mass. The reforming party 
had of course been treated as heretics 
by those who submitted to the authority 
of the Bishop of Rome (who never be- 
fore the days of David I. had even the 
unwilling spiritual submission of Scot- 
land), but ere long the whole nation, 



being disgusted with the lasciviousness 
inconsistency, and oppression of the 
Romish clergy, became unanimous for 
reform. The papal party soon dwindled 
to nothing — their bishops forsook their 
Sees and went abroad ; but the ancient 
churches of St. Andrews, Glasgow, &c, 
still continued, and were presided over 
by archbishops and bishops, some of 
whom had been constituted before the 
Reformation, and others, with the con- 
sent of the Convention of the Church, 
in 1571, which agreed that the Sees 
then vacant should be filled, that the 
bishops should exercise spiritual juris- 
diction in their dioceses, should be 
elected by the chapter, &c. Even the 
Convention of 1571 did not revive, far 
less introduce the Episcopate, but 
merely approved its continuance, as 
being the institution of the Church of 
Christ. The "Superintendents," who had 
been constituted in 1560, by Mr. Knox, 
waxed into extinction with their own 
existence, being merely a human inven- 
tion, like the so-called " Religion" over 
which the Order ruled. The novel 
principle of " unlawfulness of Episco- 
pacy" was first introduced into Scotland 
by a Mr. Andrew Melville, about 1575, 
who had just returned from Geneva, 
and was eager for introducing the kind 
of discipline which had got established 
there. He succeeded in exciting great 
disturbances in the church ; and, in 
1580, an assembly of clergy at Dundee 
even declared the office of bishop un- 
lawful ! However, government by 
Episcopacy was never abolished until 
the Grand Rebellion under Charles I., 
when the nobility, irritated by the 
King's revocation of the grant of 
church lands, and jealous of the bishops, 
united themselves with the Melvillian 



112 



THE SCOTTISH (EPISCOPAL) CHURCH. 



party, which broke into insurrection 
against the King, abolished Episcopacy 
by Act of Parliament, and instituted 
" The Solemn League and Covenant" 
dooming the bishops to death and con- 
fiscation. 

During that moral hurricane of re- 
bellions, treasons, and tumults, that at 
this era swept our land, the ancient 
line of Scottish bishops — (by wliom the 
greater part of Saxon England had 
been first evangelized) — came to an 
end in the person of James Beaton, 
Archbishop of Glasgow, who died April 
24th, 1603. This is a fact in history 
which English readers should mark 
well, viz. — that in the seventh century 
(as fully narrated in Bede's Hist. Eccl.) 
the Scottish Church conveyed the gift of 
the Apostolical Succession to England, 
in the northern parts of which the 
lately-planted branch of the Church 
Catholic had been overthrown. She 
then consecrated and sent forth, at the 
request of King Oswald, first, Aidan, 
and then in succession, Finan, and 
Colman, and Tuda, all from the island 
of Iona, to be Bishops of Landisfarne, 
by whose mission and labours Christi- 
anity was again restored in England. 
So, in the providence of God, did Eng- 
land repay the debt she owed ; for, in 
the seventeenth century, did she restore 
that divine gift of succession which was 
conveyed to her in the seventh. In 
October, 1610, the Christians in Scot- 
land received a fresh succession of 
bishops from England ; when John 
Spottiswoode, Andrew Lamb, and Gavin 
Hamilton, were consecrated respectively 
Bishops of Glasgow, Brechin, and Gal- 
loway, by the Bishops of London, Ely, 
and Bath. During the reign of hypo- 
crisy and fanaticism which succeeded, 
this succession came likewise to an end, 
in the person of Thomas Sydserf, 
Bishop of Orkney, who died in 1663. 
But, previously to his death, another con- 
secration of Bishops for the Church of 
Scotland had been obtained from Eng- 
land ; for, on December 15, 1061, 
James Sharpe, Andrew Fairfull, Robert 
Leighton, and James Hamilton, were 



I consecrated respectively to the Sees of 
i St. Andrews, Glasgow, Dunblane, and 
| Galloway, by the Bishops of London, 
i Worcester, Carlisle, and Llandaff. 

The legal establishment of Episcopacy 
, under these prelates, and others con- 
| secrated by them, continued till the 
| Revolution of 1688, when Presby- 
| terianism (founded by Andrew Mel- 
J ville), in its most absolute parity, 
| without even " Superintendents," was 
finally established as " the national 
religion of Scotland." The persecu- 
tion of the Episcopal Clergy at and 
after the Revolution, cannot be paral- 
leled in history. They were ruthlessly 
sacrificed by the new Government to 
the fanatical rage and fury of the 
Covenanters, who openly asserted that 
they were bound to persecute the 
clergy, by the obligations of "The 
Solemn League and Covenant" — pre- 
served till the present dav as part 
of "The Confession of Faith" of 
the Kirk of Scotland ! Under this 
Covenant, the Episcopal Clergy were 
rabbled out of their churches and 
houses — their furniture broken or 
burnt — what money or provision they 
possessed plundered by the rabble — and 
no means afforded them of recovering 
any part of their property. It has 
been attempted to excuse the merciless 
cruelties that were intiicted on the 
" Episcopal" Clergy, by pointing to the 
Covenanters ; but the cases are essen- 
tially different. The Covenanters would 
neither accept toleration themselves nor 
tolerate others. They were of such se- 
ditious and ungovernable tempers, that 
Parliament was obliged to enact laws 
to curb and suppress them. Notwith- 
standing, they were in a constant state 
of rebellion. In three distinct cases 
they assembled in arms for the express 
purpose of overturning the Government. 
Not one of the traitors who were executed 
after these rebellions ever suffered for 
conscience' sake. They suffered as 
traitors and rebels, but not in any one 
instance on account of their religion. 

Although at the Revolution the Scot- 
tish bishops and clergy were deprived 



REV. J. F. S. GORDON, M.A. 



113 



©f all the power, rank, and emolument 
which they had enjoyed in virtue of 
their connection with the State, they 
did not lose their spiritual authority. 
The inherent gifts and powers of the 
church remain the same, be earthly 
power for or against her. That any 
religious community should have suffered 
in this country as the Scottish (Episco- 
pal) Church suffered during the last 
century and more, appears now almost 
incredible and unaccountable. Its de- 
pression, too, after the Revolution, was 
much augmented and prolonged by the 
conscientious adherence of its members 
generally to " the exiled House." For 
it was not until the death of Prince 
Charles Edward Stuart, in 1788, that 
public prayers were offered up in the 
Scottish Church for the reigning family, 
and that she transferred to the House 
of Hanover that unshrinking loyalty 
which, during a century of extreme 
suffering for conscience' sake, she main- 
tained towards the House of Stuart. 
The Acts of 1746 and 1748, which, 
under the pretence of eradicating the 
" Scotch Episcopalians' " attachment to 
the House of Stuart, were so contrived 
as to preclude such of their clergy as 
were willing to pay allegiance to the 
reigning Sovereign, and to pray for the 
Royal Family by name, from reaping the 
smallest benefit from their loyalty, — by 
taking the oaths to Government they 
were neither qualified to hold livings in 
England, or even to enjoy a toleration 
in Scotland. An "Episcopal" clergy- 
man was prohibited from officiating to 
more than four persons besides his own 
family ; and any peer or freeholder who 
attended such twice in one year, for- 
feited all his political privileges. The 
clergy were subjected to the penalty of 
six months' imprisonment for the first 
offence, and transportation for life for 
the second! The present Bishop of 
Aberdeen — Primus Wm. Skinner's — 
grandfather (the author of "Tulloch- 
gorum"), when a very old man, was 
unexpectedly apprehended and put in 
Aberdeen jail for six months, com- 
mencing 26th May, 1753, for reading 



(lie Liturgy to more than four persona 
besides his own family ! Many did 
duty on the same Sunday sixteen several 
times, keeping, so far as might be, 
within the law. 

From the Revolution in 1G88 till the 
24th October, 1804, no subscription of 
any kind was imposed on the clergy. 
Still, though the Church was reduced 
to the very lowest ebb — though there 
was no formal subscription — a strict at- 
tention was paid to all the ancient land- 
marks which guard the essentials of the 
Christian faith. In particular, the 
holy Sacraments — with which the most 
vital truths of the glorious Gospel, doc- 
trinal and historical, are necessarily 
associated — were regarded with pecu- 
liar reverence. In like manner, the 
constitution, the faith, and the customs 
of the Church in the purest times of 
primitive Christianity, were held in 
peculiar estimation, the rather in that 
the proscribed state of the Church at 
the time resembled this more than 
that of any other branch of the Church 
Catholic in the world. 

The fate of the Scottish Liturgy, 
authorised by King Charles I., and or- 
dered by him to be introduced in the 
several churches in Scotland on Easter, 
1637, is well known. Such was the 
reception it received from Presbyterian 
matrons, chiefly of the lower orders, 
who had been stirred up to commence 
an uproar and murmuring when the 
service commenced, that it must be ad- 
mitted that it was a fatal error in 
Royalty to enforce its use on such a 
bigotted, ignorant, and sacrilegious 
people. 

The severity of the civil penalties 
did not succeed in altogether blasting 
the Church ; but a serious disaster now 
befell her from some of her own house- 
hold, which to the present day has not 
altogether ceased to persecute her. 
Many who preferred the Liturgy to the 
extempore services of " the Establish- 
ment" but who, at the same time, 
preferred the enjoyment of their civil 
privileges to the maintenance of eccle- 
siastical unity, and orthodoxy in the 



114 



THE SCOTTISH (EPISCOPAL) CHUECfl. 



faith, procured the services of Irish or 
English men in Holy Orders, who held 
the anomalous position of professing to 
be " Episcopalian" without placing 
themselves under the jurisdiction of the 
Bishops of Scotland, or having Epis- 
copal superintendence at all, or any 
benefit from any Episcopal or Apos- 
tolic rite. The places in which such 
officiated, were styled " qualified 
chapels" ! In 1792, the penal laws 
were rescinded. By that time they had 
become a dead letter in the Statute 
Book ; but still they enabled opponents 
to point to them as a memorial that the 
ancient Church was not recognized nor 
tolerated by the State, while every pro- 
perly-principled Churchman would have 
abhorred any attempt to triumph, for 
such a meagre protection and support 
at best. With a view to remove every 
remaining obstacle to the union of the 
" qualified chapels" with the Scottish 
Church, the Bishops and other Clergy 
resolved to meet together for the pur- 
pose of exhibiting some public testi- 
mony of their agreement, in Doctrine 
and Discipline, with " The United 
Church of England and Ireland. " 
Accordingly, on the 24th October, 1804, 
a Convocation of the whole of the 
Scotch Clergy met in the Chapel of 
Laurencekirk (being the most central 
place to which they could all resort), 
and publicly subscribed their names to 
the " Articles of the United Church 
of England and Ireland " — of course 
adopting such as in unison with the 
other Doctrinal Formularies and Offices 
contained in the Book of Common 
Prayer. 

No sooner did the Revolution in 
1688 disunite the Church and State in 
Scotland, than the Bishops, betaking 
themselves solely to spiritual concerns, 
endeavoured to place all matters eccle- 
siastical on the footing of Primitive 
and Original Independence. Early in 
the reign of Queen Anne, through the 
liberality of friends in England, a large 
supply of English Common Prayer- 
Books was obtained by the ejected 
Bishops and Clergy — not that the Church 



had relinquished her partiality to her 
own appointed Edition, prepared at the 
desire of that Royal Martyr, Charles 
I., but because the English Prayer- 
Book was so easily procured, while 
copies of the Scottish, after the ravages 
committed on it in St. Giles', Edin- 
burgh, by Jenny Geddes and Co., 
were few in number, and the times 
would not admit of printing it. The 
effects of the Revolution were not merely 
confined to the overthrow of the Estab- 
lished Religion in Scotland. Many poli- 
tical differences, in consequence of that 
event, took place in England ; and 
many eminently-learned divines, refus- 
ing allegiance to William, King of the 
Orangemen, were dispossessed of their 
preferments. Of similar political prin- 
ciples with their Episcopal brethren in 
Scotland, they naturally took a lively 
interest in all their proceedings. There- 
fore the chief Theologians in England 
have, in their correspondence and 
printed works, repeatedly asserted that 
" The Scotch Communion Office," de- 
clared by the present Canons to be of 
'•'•Primary Authority,'*' has the decided 
advantage over the Communion Office 
in the Prayer-Book of the Church of 
England now in use, inasmuch as it 
more clearly defines Eucharistic doctrine, 
has a better arrangement of parts, from 
following the model of the Eastern 
Liturgies, and as indicating the powers 
which every Particular or National 
Church has to ordain its own Rites : 
for the (Episcopal) Church of Scotland, 
during no period of her existence, ever 
acknowledged subjection to the Church 
of England. Otherwise, the (Episcopal) 
Church of Scotland in her Worship has 
adopted the Book of Common Prayer 
of the United Church of England and 
Ireland, adhering to several ancient 
Usages which were from time to time, 
in different versions therein omitted — 
such as the Use of the Sign of the Cross 
at Confirmation, the Mixture of Water 
with the Wine at the Eucharist, the 
Anointing of ilie Sick, and some other 
minor disciplinary acts, which several 
of the Scottish Clergy still keep up. 



REV. J. F. S. GORDON, M.A. 



115 



Her National Communion Office (mod- 
elled upon that in Edward the Sixth's 
reign), is thoroughly opposed, both in 
arrangement and diction, to the Romish 
dogma of " Transubstantiation" or 
" Consubstantiation" as well as to the 
Purgatory of the Romish Church. But 
that Christ is " verily and indeed " 
present in the Lord's Supper, and 
"taken and received by the faithful" 
in that Holy Sacrament, is not only the 
doctrine of the Scottish (Episcopal) 
Church, but that of the Church of Eng- 
land (with whom she is in full commu- 
nion), as also of every branch of the 
Church who uses her Catechism, Com- 
munion Office, and Articles. While she 
teaches and believes in the real pre- 
sence of Christ in the Sacrament of the 
Altar, she maintains that it is in a 
mystical, spiritual, not in a corporeal 
manner. Real and Spiritual are not 
opposed to, nor inconsistent with each 
other ; for Christ's presence is not the 
less real in being spiritual, but rather 
the more real, as things spiritual are 
the only true realities. Hence, it is 
with the eye of faith, not with the eye 
of the body, that we can discern him. 
In common with the greatest Divines of 
the Church of England, her humble 
Scottish Sister asserts and maintains 
the doctrine of the Commemorative 
Sacrifice of tlie Holy Eucharist, using, 
too, the present Liturgy of the English 
Church as comprehending it — her own 
Office reducing to practice what is 
therein implied. 

After the Laurencekirk-Convocation, 
there existed then no longer any politi- 
cal reason for Irish or English -or- 
dained clergymen acting so contrary 
to the principles of Episcopacy as to 
set up altar against altar, instead of 
placing themselves and their congrega- 
tions under the superintendence of those 
Bishops who were the Successors, in 
this country, of those Bishops who had 
been deprived of worldly status at the 
Revolution. One difficulty was by 
some opined to be in the path to their 
doing so. As these immigrants were j 
naturally desirous to retain the Form of 1 



administering the Holy Communion 
they had heretofore used, the "Articles 
of Union" drawn up therefor, gave 
express permission to their retaining 
the use of the English Office. This 
was an arrangement much more for the 
benefit of such ministers and their con- 
gregations than of the Church. It 
placed them in a position they had not 
enjoyed before : they were now to be- 
come truly Episcopalians, by being 
received into the bosom of an Episco- 
pal Church ; while it only brought an 
increase of numbers — desirable in a 
worldly point of view, and advantageous 
to themselves — but adding nothing to 
the character of the Church as a pure 
and poor Branch of the " One Catholic 
and Apostolic Church." Numbers do 
not always imply an increase of strength 
or purity of faith, and it may be feared 
the present is an example of this. 

On the 14th November, 1784, in the 
providence of God, it was given to the 
Scottish (Episcopal) Church to conse- 
crate the first Bishop for America, 
when " from an upper room" in Aber- 
deen, Dr. Samuel Seabury, D.D., Pres- 
byter in Connecticut, was ordained 
Bishop, and therefrom went forth to con- 
vey the grace of the Apostolate and the 
Voice of the Church to these far western 
lands. The consecration of Bishop Sea- 
bury reminded the Church of England 
that a forlorn and depressed branch of 
the Church Catholic existed in Scotland, 
having the same Orders and Book of 
Common Prayer ; and in order to per- 
petuate the Succession which had thus 
been begun, the Rev. Dr. White, Elect- 
Bishop of Philadelphia, and the Rev. 
Dr. Prevost, Elect-Bishop of New-York, 
were consecrated in the Chapel of Lam- 
beth Palace, on the 4th February, 1787, 
by the Archbishop of Canterbury, as- 
sisted by the Archbishop of York, and 
the Bishops of Bath and Wells, and of 
Peterborough. So that, in the first in- 
stance, from Bishop Seabury, and 
thereafter from Bishops White and Pre- 
vost, are the Planting and Succession of 
the American Church derived ; and 
from this intercommunion^ to mention 



116 



THE SCOTTISH (EPISCOPAL) CHURCH. 



none other, is the full fellowship of 
the Scottish, American, and English 
Branches of the Church of Christ in- 
controvertibly manifested. In justice 
to this most flourishing' and extensive 
American Church, to her gratitude be it 
said, she has ever kept fresh in the 
memory of her members, both clerical 
and lay, the benefit which God im- 
parted to her first from the primitive 
Remnant of the ancient Church of Scot- 
land, while under the most oppressive 
persecutions. 

Ever since those foul blots (to which 
allusion has been made above) were 
erased from the Statute-Book, and this 
Scottish Church was being restored to 
the use of her Apostolic Services with- 
out risk of incurring the fearful, ludi- 
crous penalties imposed by an unholy 
race of legislators, her poverty and 
paucity of numbers kept her in such a 
state of obscurity that her very name 
and existence were unknown to the 
world at large. The first forty or fifty 
years of her freedom were spent in 
doing little more than congratulating 
herself that the power of the foe was 
snapped asunder. Nothing was done 
to forward the prevalence of those holy 
Principles which were preserved to her 
through no ordinary difficulties. Al- 
though the Scottish Church is numeri- 
cally a small body, compared with the 
flocking sects surrounding her, she is 
still composed of the wealthiest landed 
proprietors, whose united incomes ex- 
ceed three millions sterling annu- 
ally ! Yet the Scottish Clergy are the 
poorest in the Christian world, and in 
very many instances, have great difficulty 
in struggling through the year. Their 
minimum income, as fixed by the Epis- 
copal Society, is £100 per annum ; and, 
as few of them have private incomes, 
in many cases that must be the maxi- 
mum also. Some one or two, doubt- 
less, have £300, or £400, or £500 
even ; but the Country and Highland 
Charges are almost all upon the Society's 
resources. Some twenty years ago, the 
Clergy officiated in many places gra- 
tuitously to two or three stations, and 



even built and sustained the Chapels 
out of their own hard-earned finances. 
The strength of Dissenting Bodies 
lies in numerical force ; and al- 
though they have few of the high and 
rich classes among them, they include 
vast numbers of that middle rank, 
whose contributions are always more 
ready, and even proportionally infinitely 
more liberal than those of the aristo- 
cratic race. On the other hand, the 
Scottish Church has few of the middling 
class, consisting chiefly of the two ex- 
treme sections of society, whereof the 
one cannot, the other cares not to sup- 
port her measures. To corroborate the 
latter part of this assertion, let only an 
analysis be made of what the Scottish 
Episcopal Lairds do for their Church. 
Some of them, within the last dozen 
years, were content to roll along the 
way in various sorts and shapes of 
curricles, and after depositing in a 
pewter plate at the door, one half- 
■penny ', found their way to an enclosure 
with cushioned seats in it, upon step- 
ping-stones placed in the passages of 
the hovels in which they worshipped, by 
their foot-men, to admit of the ladies 
getting forward dry-shod. Indeed, many 
of the best country churches were little 
better than long barns, having square 
windows, with patched boards as out- 
side shutters. Within the last few 
years, however, there have been a 
most wonderful revival and increase — 
the number of clergy and churches 
having tripled. The peculiar position 
of the Church prevented her Principles 
being fully carried into practice : now 
has she Daily Public Prayer, Weekly 
Communion, Choral Services, Cathe- 
drals, and Colleges. 

Trinity College, romantically situ- 
ated in Glenalmond, Perthshire, was 
projected in 1841. Before this was in 
operation, the Scottish Episcopal Stu- 
dents, after having attended one or 
other of the Scottish Universities, and 
completed the usual curriculum of four 
sessions, and taken a degree in arts, 
subsequently attended the lectures and 
other exercises given by the Professors 



REV. J. F. S. GORDON, M.A. 



117 



of Divinity and Church History (founded 
by the Pantons and Dr. Bell, in Edin- 
burgh), who were always Bishops. The 
candidate for Holy Orders, as the Canon 
No 6. declares, "shall be properly ex- 
amined as to his literature, by two or 
more Presbyters appointed for that pur- 
pose by the Bishop who is to Ordain 
him ; and whom, as his examiners, he 
must satisfy of his being sufficiently 
acquainted with the whole of the New 
Testament in the original Greek, and 
at whose bidding he must compose a 
short treatise in Latin on some article 
of faith, as also a discourse in English 
on any text of Scripture which they 
shall prescribe, and answer such ques- 
tions connected with theology and 
ecclesiastical history as they shall think 
proper to put to him ; and, before his 
admission to examination, the Bishop 
must, by sufficient Letters Testimonial, 
and by an attestation that the form 
usually called Si Quis has been publicly 
read, be satisfied of his good life and 
conversation, as well as his good learn- 
ing. . . . And no one shall be 
promoted to the order of Priest until he 
shall have passed a more full and com- 
plete examination." 

Trinity College, to the extent it is 
finished, is the most magnificent pile of 
scholastic buildings in Scotland. Its 
accommodations and management will 
challenge comparison with those of any 
similar establishment in England. It 
stands in the mountain valley of the 
Almond, one of the tributaries of the 
Tay, lying at the foot of the Grampians, 
about ten miles from Perth. The situ- 
ation enjoys the advantage of complete 
seclusion ; while, from the circumstance 
of so many railways having their ter- 
mini at Perth, it is easily accessible 
from all parts of the kingdom. The 
climate is remarkably healthy, and the 
wild and beautiful scenery of the dis- 
trict cannot fail to affect beneficially 
the youthful hearts which are brought 
tinder its influence. The buildings 
themselves (as designed for ultimate 
completion) form, apart from the Cnapel,, 
a quadrangle^ 190 feet square, the en- 



trance to which — an arched gateway 
surmounted by a tower — stands in the 
centre of the west side ; the south 
side of the square being merely a clois- 
ter leading from the western front to 
the southern corner of the east front, 
from which latter point the Chapel of 
the College projects to the rear of the 
other buildings. The north side con- 
tains school-rooms, bed-rooms, and 
dormitories for the elder and younger 
boys of the school. The west side con- 
tains additional bed-rooms and dormi- 
tories, accommodation for the students 
of the Theological Department, and the 
residences of the warden, and sub- 
warden. The masters 1 rooms are placed 
in different parts of the building, so as 
to bring all the boys' bed-rooms and 
dormitories within reach of one or other 
of them. The south and east sides of 
the quadrangle are not yet erected. 
The latter is to contain a large school- 
room, and half the former is to be a 
cloister, completing the quadrangle. 
The Grounds comprehend a space of 
twenty acres, which has been laid out in 
kitchen garden, walks, and play-ground 
for cricket, fives, &c, for the boys and 
students. The Works already com- 
pleted have cost £42,000. This sum 
was contributed by the munificence and 
piety of many friends in many lands. 
In the list are to be found the names of 
the revered Adelaide, the Queen-Dow- 
ager, the late Archbishops of Canterbury 
and York, the Archbishop of Armagh, 
the Bishops and Clergy of England and 
Scotland, the Society for Propagating 
Christian Knowledge, &c, &c. The 
Chapel for the use of the College, was 
consecrated on the 1st May, 1851, and 
its cost, £8500, was solely defrayed by 
the present "Warden, the Rev. Charles 
"Wordsworth, A.M., who is, at the time 
the printer is waiting this Sketch, 
Bishop -elect of the See of St. Andrews, 
Dunkeld, and Dunblane. This Chapel 
is one of the finest religious structures 
the Scottish Church possesses, and 
will not shame us when our English 
brothers come up to spy out the eccle- 
siastical nakedness of our land. The 



118 



THE SCOTTISH (EPISCOPAL) CHUECH. 



two departments of the College — the 
Theological, intended exclusively for 
those who mean to take Holy Orders, 
and the Public School, which includes 
pupils of every variety of future profession 
— are both carried on in one building, 
under the same authority, and, to a 
great extent, with similar influences. 
Many of those in School will, it is sup- 
posed, pass into the other department, 
and receive the whole of their educa- 
tion in the same place, and that par- 
ticular tralnlkg suited to the especial 
calling of those who intend to have the 
cure of souls. With regard to the svs- 
tern pursued in the Theological Depart- 
ment, the following may serve to con- 
vey an idea of its character : — Every 
student is required, before admission, 
to undergo a preliminary examination, 
to ensure the possession of a certain 
amount of Scriptural and classical 
knowledge. During the collegiate 
course, the main branches of study are 
— The Holy Bible, standard divinity 
works, moral philosophy, and church 
history. Each student has his own 
private room, with either a recess, or a 
small adjoining bed-room, which se- 
cures the privacy which is indispensable 
for study and retirement, and the prac- 
tice, also, of that individual life which 
his future calling must involve. The 
Daily Public Prayers in the Chapel, the 
observation of those Fasts and Feasts 
which the Common Prayer-Book Kalen- 
dar marks, and the weekly Celebration 
of the Holy Communion, are closely ad- 
hered to as indispensable portions of the 
system. The number of students of all 
kinds is not yet 100. They wear, 
ordinarily, the Oxford Scholars' Gown 
and Square Cap. The boys are attired 
in the Winchester Gown, and a round 
Black Cap, somewhat resembling the 
Prince Charlie Bonnet. On Sundays, 
Holy-Days, and Eves, the whole wear 
Surplices. Wondrous contrast, truly, 
with those Scarlet Bibs ordained for 
wear and tear at the Scotch Universi- 
ties ! Query — Are such any relics of 
11 The Scarlet Lady?" We protest 
against such "Papal Aggression.'* 



There are scholarships, from £10 to 
£30 per annum in value, which are 
awarded to those who deserve them. 
So much for the Theological Col- 
lege of the Scottish (Episcopal) 
Church, which has elicited so much 
envy, jealousy, and false assertion from 
those who detest the Church of Christ 
and all her holy ways. We come 
next to 

St. Nixlan's Cathedral and 
College, Perth. — This was the 
first Scottish Cathedral erected since 
the " Reformation," and which was 
duly consecrated on the 11th De- 
cember 1851, by Dr. Forbes, the 
Lord Bishop of Brechin, acting for the 
aged Diocesan, Dr. Tony. This was 
certainly a mighty work. Those who 
had been accustomed to worship in a 
loft above weavers' shops, or in mud- 
built, straw-thatched barns, might well 
marvel at such a transition, when they 
were able to exchange these for em- 
bellishment and ornament at a cost of 
a half score thousands of pounds. The 
building occupies a prominent situation 
in the outskirts of Perth, and abuts 
upon the street which forms part of the 
road leading to Dunkeld. As yet, no 
more than the choir and transept, with 
a small portion of the nave and aisles, 
have been erected ; but, when com- 
pleted, the nave will be extended to 
four compartments, or bays, with two 
square towers at the western end of 
each aisle, 150 feet high. The roof of 
the interior of the nave is of simple 
stained open work ; that of the choir 
carved and richly painted. The Font, 
(placed at the door, where it ought), is 
of Fifeshire stone, with pillars of Peter- 
head granite — a very tasteful combina- 
tion of materials, which is also to be 
observed in the choir screen. The Altar 
is considered (by those whose opinion 
in architecture is worth the having) 
to be the finest in Great Britain. Since 
it was reared, however, the Altar in the 
College Chapel of Cumbrae rivals it. 
Perth, placed in the very centre of Scot- 
land, being the capital of one of its largest 
and most populous counties, and having 



REV. J. F. S. GORDON, M.A. 



119 



a great number of strangers constantly 
passing through it — for these reasons 
it was well adapted for manifesting to 
a large number of natives and strangers 
the beauty of the Church's Ritual, and 
her progressive advance towards her 
positive and proper position. It is 
further pointed out, by its locality, as a 
most appropriate place for the residence 
of the Bishop of Dunkeld ; while, from 
its vicinity to Glenalmond, the seat of 
Trinity College, it must exercise a 
powerful influence on the future desti- 
nies of the Church throughout the 
country. The Dean, Chancellor, Canons, 
&c, of this Cathedral, employ their 
whole time in the College, which is at- 
tached, for educating youth, or in the 
Services of the Cathedral, which are 
public twice every day, or in visiting 
the poor, whole and sick. The Clergy 
could not work half so well among the 
-poor, nor could they stand the drudgery 
of their toil, nor the constant reproaches 
they meet with (which, by the way, 
strengthen the cords of the Church very 
wonderfully,) if they had not their ele- 
gant and hope-inspiring Church to 
soothe their spirits in the various acts 
of Worship. Men, wholiketo be "Free," 
may use their Freedom in blasting 
their smoke against what they call 
" Formalism •" but as long as the 
spirit is confined within a tabernacle of 
flesh, men will be deeply afflicted by 
external things. An elegant Church, 
with characteristic and corresponding 
Worship, is a type of Heaven ; and no 
one who has the fear of God, and the 
hope of worshipping as they in Heaven 
do, can enter such a Place without peni- 
tence, reverence, and awe. A very re- 
markable instance of the advance of 
the Scottish Church was signally deve- 
loped in this Cathedral by the Burial 
therein on the 13th Oct., 1852, of Dr. 
Tony, the Lord Bishop of St. Andrews, 
Dunkeld, and Dunblane. This venerable 
Prelate died atPeterhead on the 3d of the 
month, in the seventieth year of his 
Priesthood, in the forty-fourth of hisEpis- 
copate, and in the eighty-ninth of his age. 
Ordained at a time when the Church in 



Scotland was " under cloud," he saw it 
pass through many changes of circum- 
stance. From a state of prostration, 
it had come to be fawned upon by "the 
powers that be" — from a state of the 
most scanty provision, it had become, 
in several instances, comparatively rich 
and exalted. Without one comely Edi- 
fice that she could call her own at the 
time when he took her yoke upon him, 
and voluntarily shared the burden of 
her sorrows, — Houses of Prayer had ra- 
pidly risen up, of the most stately pro- 
portions and exquisite workmanship. 
The good Bishop began his Ministry in 
a kitchen, and continued without any 
better accommodation for several years ; 
yet he lived to preside over the first Dio- 
cese in which the Cathedral System was 
revived, and his Funeral Obsequies were 
Celebrated with a pomp and honour 
never equalled since the " Reforma- 
tion." His Body lay in state in the 
nave of his own Cathedral the night 
prior to the Funeral, while the Cathedral 
Clergy relieved each other by turns in 
watching and singing Psalms. The 
Coffin was covered with a black pall, 
embroidered with a crimson Cross, hav- 
ing also the Mitre and Crosier laid 
thereon. On the piers of the arches, 
and over the west door, were hung the 
Arms of the three Dioceses. Six tapers, 
three on each side, were placed by the 
Body. The Sanctuary of the Cathedral, 
hung with black cloth, the bier, the 
hearse or canopy shrouding the Corpse, 
the funeral hatchments, the immense 
concourse of people who were admitted 
to pass round the bier — all seen by the 
dim light of the tapers — it was, indeed, 
a sight to strike with awe, and one 
which will not be forgotten by those 
who witnessed it. On the day of the 
Funeral, the Bishop's Body was borne by 
ao-ed and middle-ao-ed men — all of them 
Communicants at the Altar of St. Ni- 
nian's, and many of them Converts 
within the last four years to the Church. 
As the procession moved up the nave 
from the western porch, the Sentences 
were chanted by the Choristers, the 
Cathedral Bell tolling every minute the 



120 



THE SCOTTISH (EPISCOPAL) CHURCH. 



while ; and the whole of the Burial Office 
was so affectingly solemn, that very few 
eyes were dry during its performance. 
He that had executed his Office in a 
barn, was thus at last laid in his Grave 
at the North side of the Altar of his own 
Cathedral Church. 

St. Margaret's College, Crieff, 
is another evidence of zeal and success 
within the last half dozen years. This 
Institution was established for providing 
young ladies with superior training and 
education, in accordance with the Prin- 
ciples of the Church. Heretofore Church 
families were at a loss to know what to 
do in the education of their daughters, 
as, when they were boarded in Presby- 
terian and other boarding-houses of like 
quality, they were incessantly teazed 
and laughed to scorn by the majority of 
voices. Here, however, parents can 
possess the highest possible guarantee 
that their children will be treated with 
the tenderest care, and their moral and 
religious feelings watched over with the 
most sedulous solicitude, which are 
rarely to be met with, except under the 
parental roof. This is veritably a kind 
home. Crieff possesses every advan- 
tage that can be desired for an estab- 
lishment of this kind. Situated in the 
beautiful vale of Strathearn, at the foot 
of the Grampians, the salubrity of its 
climate, and the grandeur of its scenery, 
can hardly be surpassed. 

Church and College of the 
Holy Spirit, Isle of Cumbrae. — 
On the 29th May, 1849, the Hon. G. 
F. Boyle, laid the first stone of these 
magnificent Buildings, after the usual 
prefatory Services appointed for such 
occasions. This nobleman is probably 
the exception, in modern times, who 
has dedicated his fortune to holy pur- 
poses. These Piles have already cost 
him £3Q,U00. Mr. Butterfield, (the 
architect of St. Augustine's, Canterbury, 
and of St. Ninian's, Perth,) designed 
the plans. The College Chapel very 
much resembles, in the interior, the 
Perth Cathedral. To it there is attached 
a steeple one hundred and sixty feet j 
high, with a chime of twelve bells, and | 



a clock that strikes the quarters: off tin 
choir, in an arched recess there is placed 
a very valuable and large organ ; and 
adjacent, there is an Oratory, or private 
Chapel, where are kept, as in ancient 
Religious Houses, the " Seven Canonical 
Hours of Prayer," in compliance with 
the saying of the Psalmist, u Seven 
times a-day do I praise Thee." The 
College and Choristers' House are con- 
tiguous : on the ground floor are the 
large Hall or Library, next the Lecture 
Room fitted up with School apparatus, 
and the private Studies for the Clergy. 
A Dining-Hall, or Refectory, is apart 
from the College, which is approached 
through a spacious cloister. In the 
upper storey are the dormitories for 
the students, infirmary, and rooms for 
the Founder, Provost, and Canons. 
In the belfry are the bells used for 
the Oratory and for other specialties 
connected with the College. The Com- 
munion Vessels got the prize at the 
Great Exhibition in London. The site 
occupies a rising ground in the rear 
of the Garrison, (where Mr. Boyle re- 
sides, being also the residence of the 
Countess Dowager of Glasgow, his 
mother,) commanding extensive views 
down the Frith of Clyde, Ailsa Cra ; V 
the mountains of Arran, and having 
the watering-place of Millport at the 
foot. The laying out of the grounds in 
terraces is most tasteful. Besides the 
College and College Chapel, there are 
erected a School for the children in the 
village who may choose to attend the 
Services of the Church, together with a 
neat little Church, dedicated in honour of 
St.Andrew. The Founder beingweightily 
impressed with the sad state in which, 
the Scottish Nation is, through multi- 
farious divisions, conceived it his duty 
to exalt the Worship of the Scottish 
Church to that degree of significant 
Ceremonial which might indicate the 
relationship which ought to be exhi- 
bited in the Church below, as fore- 
shadowing the adorations of the Hosts 
above — but which were hindered by the 
protracted sufferings and drawbacks 
which she had to undergo. 



REV. J. F. S. GORDON, M.A. 



121 



Albeit the Legal recognition that the 
(Episcopal) Church of Scotland is in 
full Communion with the United Church 
of England and Ireland, (vide Act of 
3d and 4th Victoria, cap. 33, 1840,— 
to say nothing of the repeatedly printed 
Speeches in Imperial Parliament, and 
Testimonies of her Bishops, Peers, &c ,) 
one unfraternal hindrance is in the path 
of the Scottish Ordained Clergyman, 
viz., the Legal disability to hold 
" Preferment'' in England or Ireland. 

The deplorable nuisance exists in the 
Scottish (Episcopal) Church of having 
44 Vestries" or a few individuals, titled 
"Managers" or "Proprietors," em- 
powered with the " right of Presenta- 
tion to any Chapel vacant." The usual 
test for a Candidate is the reading the 
Service, and the preaching a Sermon 
or two! 

Those parties who guarantee the 
Minister's salary are the Patrons of a 
Charge, it has been said. In con- 
travention of the Canon, rarely is any 
Stipulation given, which it is the 
Bishop's duty to insist upon; a host 
of sundry officials is kept, who share in 
a far better ratio than the Minister, being 
frequently paid months before him, 
while he is left, as it were, residuary 
legatee. This arrangement oftentimes 
only affords godless individuals a conve- 
nience to rebuff their Clergyman with im- 
pudent, illiterate gibes at their meetings, 
if he happen to have pricked to the quick 
their guilty consciences in the discharge 
of Office. The chief avengement which 
they of low degree in Faith and Prac- 
tice can award upon their Spiritual 
Guides, is shutting up the exchequer, 
— " giving up their seats," or rather by 
retaining them and sitting rent-free. 
In a body supported by optional offer- 
ings, the Clergyman is tempted to with- 
hold sound Doctrine and needful Re- 
buke, and to curry the favour of the 
ignorant and profane. Pity him if he 
be so unfortunate as to reach his " three- 
score years and ten," when his faculties 
begin to wane, when his life of slavery 
will be only amnesty, resembling in 
definitive characteristic the position of a 



worn-out horse, whose former applauded 
value, is now estimated at the lowest 
discount. 

The Revival which has been going 
on for nearly the last score years, more 
in England than in Scotland (the for- 
mer having far the most need, inas- 
much as there the hindrance was a lack 
of life, while in the latter it was cir- 
cumstantial disability that intervened) 
has been by the popular voice (cer- 
tainly far from being a trustworthy one) 
nicknamed " Puseyism" vel " Trac- 
tarianism." Prior to this Revival in 
England, the Services of the Church 
were too generally coldly and irrever- 
antly Celebrated. Churches, especi- 
ally those in large towns, which should 
ever be open, were closed day by day, 
as if Religion were to be attended to 
only on one day out of seven, and ne- 
glected the rest. Holy Communion, in 
many places, was but rarely Celebrated 
— perhaps only three or four times a- 
year — whereas in the Apostles' days, it 
was weekly, if not daily. The occa- 
sional Offices were curtailed and muti- 
lated to suit individual tastes, and 
square with peculiar views and theories, 
and not with those laid down in the 
Book of Common Prayer. In the per- 
formance of Divine Worship, little at- 
tention was paid to the Rubrics, or Di- 
rections for conducting the Services. 
Lukewarmness, apathy, and neglect, 
were the crying sins of the Church's 
Officers and Members. At length, the 
Voice of God called to the Church to 
awake from her lethargy. That Voice 
was heard, and awakened zeal and 
energy began to repair the waste places 
of the land. Churches, beautiful to 
look upon, and Schools for the young, 
rose up in every land. The bells — long 
silent but on Sundays — sent forth their 
Daily summons to the House of God. 
On every Sunday and Festival, in nume- 
rous Churches, the Blessed Eucharist — 
the chief act of Christian Worship — 
was now Celebrated. The Ritual Obser- 
vances and significant Ceremonials have 
been restored — costly Decorations have 
been bestowed on God's House, as more 



122 



THE SCOTTISH CEPISCOPAL) CHURCH. 



worthy of such than any private domi- 
cile — and Ordination Vows solemnly 
made, have been scrupulously kept. It 
was not to be expected that such a 
change should take place without pro- 
voking remark and exciting hostility. 
Existing habits were broken in upon — 
old but authorized Customs revived. 
The unhappy conduct of some who have 
proved unfaithful to the Church of their 
Baptism, by joining the Eomish Com- 
munion, has added fuel to the fire of 
virulency, and impaired the endeavours 
of those who wished to adhere to the 
plain grammatical sense of the Church's 
Formularies. Now, the Scottish (Epis- 
copal) Church thoroughly joined in all 
this Revival. However, there were 
not two parties within her bosom, 
neither had she any clerical amuse- 
ments to subvert, nor Advowsons for 
disposal, nor Rectors sporting in the 
Continent : the stigma upon her was 
and is in her lofty Patrons allowing 
those " who minister about Holy Things 
not to live of the Sacrifice," and in 
callously suffering those " who wait at 
the Altar not to be partakers with the 
Altar." 

The great stumbling-block of the 
present generation is the Doctrine of 
Sacramental Efficacy, and especially 
of Holy Baptism. For this, as for 
every other Doctrine, Rite, or Cere- 
mony, our appeal is to the Formularies 
of the Church. Let any one read dispas- 
sionately the offices for Baptism in the 
Book of Common Prayer, and then 
form his judgment. Some who have 
endeavoured to force a non-natural in- 
terpretation upon our Articles of Faith 
to make them square with their own 
conceptions, have at length been driven 
from their false position, and compelled 
to acknowledge that there can be no 
doubt as to the teaching of the Church 
on Baptism. In his work on the Union 
of Church and State, The Hon. B. W. 
Noel says, (p. 418,) "I once laboured 
hard to convince myself that our Re- 
formers did not and could not mean 
that Infants are Regenerated by Bap- 
tism, — but no reasoning avails. This . 



language is too plain." In a foot-note 
Mr. Noel quotes from a Charge of the 
present Bishop of Worcester, in which 
the following passage occurs : — " It 
seems impossible in the face of the Ar- 
ticles of our Church, and of the above 
expressions directed to be used in the 
Catechism, and the Services for Bap- 
tism and Confirmation, to deny that the 
Doctrine of Baptismal Regeneration is 
distinctively the doctrine of the Church." 
Baptist Noel was consistent in aposta- 
tizing from the Church, when he could 
not conscientiously believe in her Doc- 
trines ; and it would be well for the 
Church if those self-dotted "Evangeli- 
cals," or "Low Churchmen" would 
also retire from the Ministry of the 
Church whose Doctrines they don't up- 
hold and teach ; or rather be Excom- 
municated therefrom, as this latter pro- 
cess would make their earlier harvest of 
such cumberers. 

Think over these extracts from the 
writings of the " Reformers." Rid- 
ley (Bishop of London — martyr, 1555) 
says, in the Parker Society Edition of 
his works, p. 240 — " The water in 
Baptism hath grace promised, and by 
that Grace the Holy Spirit is given: 
not that Grace is included in Water, 
but that Grace cometh by Water." 
Latimer (Bishop of Worcester — mar- 
tyr, 1555), says, in Park. Soc. Edition 
of his works, vol. ii. p. 134 — " In what 
trouble and calamity soever we be let 
us remember that we be Baptized." 
Cranmer (Archbishop of Canterbury 
— martyr, 1556), says, in P. S. Ed. of 
his works, vol. i. p. 25 — "St. Paul 
says, ' as many as be baptized in 
Christ put Christ upon them ^never- 
theless, this is done in divers respects ; 
for in Baptism it is done in respect of 
Regeneration, and in the Holy Commu- 
nion in respect of Nourishment and 
Augmentation." Ibid, p,17G— "What 
Christian man would say that we be 
not Regenerated, both body and soul, 
as well in Baptism as in the Sacrament 
of the Body and Blood of Christ ? or 
that in Baptism we be not united to 
Christ's Divinity by his Manhood ? " 



REV. J. F. S. GORDON, M.A. 



123 



Ibid. p. 8GG — " As in Baptism we 
must think that as the Priest putteth 
his hand to the child outwardly, and 
washeth him with Water, so must we 
think that God putteth to His hand in- 
wardly, and washeth the infant with 
His Holy Spirit; and, moreover, that 
Christ Himself cometh down upon the 
child, and apparelleth him with His 
own Self." "The Second Birth is by 
the Water of Baptism, which St. Paul 
calleth the Bath of Regeneration, be- 
cause our sins be forgiven us in Bap- 
tism, and the Holy Ghost is poured into 
us as into God's beloved children ; so 
that by the power and working of the 
Holy Ghost we be born again spiritu- 
ally, and made new creatures. And so 
by Baptism we enter the kingdom of 
God, and shall be saved for ever, if 
we continue to our lives' end in the 
faith of Christ." Jewel (Bishop of 
Sarum — died, 1571) says, in Tracts of 
the Angl. Fathers, v. i. p. 80—" Such 
a change is made in the Sacrament of 
Baptism. Through the power of God's 
working, the Water is turned into 
Blood ; they that be washed in it re- 
ceive the remission of sins. The grace 
of God doth always work with His 
Sacraments ; but we are taught not to 
seek the grace of God in the Sign, but 
to assure ourselves, by receiving the 



Sign, that it is given us by the thing 
signified. For this cause are infants 
baptised, because they are born in sin, 
and cannot become spiritual but by this 
New Birth of Water and the Spirit." 
Notwithstanding the explicitness of 
this language, penned by men who 
burned at the stake for the Church of 
England, the Scriptural Doctrine of 
Baptismal Regeneration is actually de- 
nied, not only by many of the laity— 
(who may perhaps do so from ignor- 
ance)— but, even by the clergy. 

So the term " Puseyism," which 
Newspaper-tyros exult in applying to 
Baptismal Regeneration, as also to a 
certain class of other Doctrines, to 
which may be applied the testing Rule 
for the reception of all Doctrines, viz., 
Antiquity, Universality, and Con- 
sent, may, with justice, be equally 
palmed on Cranmer, Latimer, Ridley, 
and Jewel, (including the Book of 
Common Prayer,) than to any person 
or party who may admire Dr. Pusey's 
Writings 1 , (which, by the way, ought 
not to be condemned before having 
been read) as Baptismal Regeneration, 
is proved by the above quotations to 
have been unflinchingly held as Scrip- 
tural, Three Centuries before that holy 
and erudite Divine was bom. 



124 



THE SCOTTISH (EPISCOPAL) CHURCH. 



The 



STATISTICS OF THE SCOTTISH EPISCOPAL CHUECH. 

Eight Rev. William Skinner, D.D., elected Primus-Bishop 1841. 

Divinity, Right Rev. C. H. Terrot, D.D. 
Church History and Bell Lecture, Rev. Alfred Barry, A.M. 

Annual Course commences on Monday, or on Monday next after the 11th 
November, and continues to the end of March. 



1. Aberdeen. 



Right Rev. Wm. Skinner, D.D., Bishop, 
ordained 1802, consecrated 1816. 

This Diocese comprehends — Aberdeen, 
(St. Andrew's, Henry-Street, and St. 
John's,) Arradoul, Banchory - Ternan, 
Banff, Cruden, Cuminestown, (Turriff,) 
Ellon, Forgue, (Huntly,) Fraserburgh, 
Inverury, (Keithhall,) Longside, (Mint- 
law,) Lonmay, (Mintlaw,) Meiklefola, 
(Fyvie,) Monymusk, New Pitsligo, Old 
Deer, (Mintlaw,) Old Meldrum, Peterhead, 
Portsoy, Tilly morgan, Turriff, Woodhead, 
(Fyvie.) 



2. St. Andrews, Dunkeld, and Dunblane. 



Right Rev. 
ordained — 



consecrated 



Bishop, 



This Diocese comprehends — Alyth, 
(Meigle, Cupar- Angus,) Aberdour, Bfair- 
Atholl, Blairgowrie, Burntisland, Cupar- 
Fife, Dunblane, Dunkeld and Strathtay, 
Dunfermline, Forfar, Kirkaldy, Kirrie- 
muir, Muthill and Crieff, Perth, (St. 
Ninian's Cathedral, St. John Baptist,) 
Pittenweem, St. Andrews, Trinity College, 
(Glenalmond.) 



3. Ross and Moray. 

Right Rev. R. Eden, D.D., Bishop, 
ordained 1828, consecrated 1851. 

This Diocese comprehends — Aberchir- 
der, (Huntly,) Arpafeelie, (Munlochy,) 
Dingwall, &c, Duffus, (Elgin,) Elgin, 
Fochabers, Forres, Highfield, Huntly, In- 
verness, Keith, Strathnairn, (Inverness.) 



4. Edinburgh. 
Right Rev. C. H. Terrot, D.D., Bishop, 

ordained 1814, consecrated 1841. 

This Diocese comprehends — Edinburgh, 
(St. Paul's, York Place, St. John's, St. 
George's, St. James, St. Paul's, St. Peter's, 
Trinity, St. Columba's,) Leith, Alloa, Dal- 
keith, Dalmahoy, (Ratho,) Dunmore, 
Greenlaw, Haddington, Musselburgh, Por- 
tobello, Stirling. 



5. Brechin. 

Right Rev. A. P. Forbes, D.C.L., Bishop, 

ordained 1844, consecrated 1847. 

This Diocese comprehends — Arbroath, 
Brechin, Broughty F., Catterline, (Stone- 
haven,) Drumlithie, (Stonehaven,) Dun- 
dee, Fasque, (Fettere ,) Lochlee, (Brec ,) 
Montrose, Muchalls, (Stonehaven,) Stone- 
haven. 



6. Argyll and the Isles. 

Right Rev. A.Ewing, D.D., LL.D., D.C.L., 
Bishop, ord. 1838, con. 1847. 

This Diocese comprehends — Balahulish, 
(Appin,) Carroy, (Isle of Skye, Broad- 
ford,) Campbelton, Cumbrae, Dunoon, 
Fort-William, Lochgilphead, Oban, Port- 
nacroish, Rothesay, Stornoway, (Lewis.) 



7. Glasgow and Galloway. 

Right Rev. W. J. Trower, D.D., Bishop, 
ordained 1829, consecrated 1848. 

This Diocese comprehends — Baillie- 
ston, Glasgow, (St. Mary's, St. Andrew's, 
Christ Church, St. John's,) Annan, Ayr, 
Coatbridge, Dolphinton, Dumbarton, 
Dunse, Dumfries, Galashiels, Girvan, 
Greenock, Hamilton, Hawick, Helens- 
burgh, Jedburgh, Kelso, Kilmarnock, 
Largs, Melrose, Maybole, Paisley, Peebles, 
West Linton, Selkirk. 



125 



THE CHURCH OF SCOTLAND. 



BY THE REV. ROBERT JAMIESON, D.D. 

MINISTER OF ST. PAUL'S PARISH, GLASGOW. 



The Church of Scotland, or the 
Kirk, as it is often called, is that 
branch of the Church of Christ which 
is by law established in the northern 
part of Britain, and to the maintenance 
of which its inhabitants, amid many 
severe and protracted struggles, have 
clung with hereditary attachment for 
more than three centuries. From the 
time of the Reformation down to 1740, 
the great mass of the population pro- 
fessed the religion, and ranged them- 
selves within the pale of that establish- 
ment. With the exception of a very 
small number of Catholics, Episcopa- 
lians, and Cameronians, dissent was 
entirely unknown ; and even now that 
the ancient unity in ecclesiastical affairs 
has in form been broken up, there is 
still a greater harmony of opinion and 
feeling on religious matters in Scotland, 
than is to be found perhaps in any other 
country of Christendom. Of the vari- 
ous sects that have sprung into exist- 
ence, the principal, in point both of 
numbers and influence, while seceders 
from the communion, adhere faithfully 
and zealously to the standards of the Es- 
tablished Church. In other words, though 
in a state of separation, they continue 
amid their several peculiarities to follow 
her doctrine, discipline, and form of 
government ; and, therefore, as she is 
the model from which so many of 
them have drawn their derivative forms 
of ecclesiastical worship and polity, it 
may be expedient to give a full view of 
her constitution, such as may render 
unnecessary the repetition of similar 
details, in the subsequent notices to be 



given in this work, of Presbyterian sects 
in Scotland. 

The form of worship is exceedingly 
simple and solemn. The service is 
begun by the singing of a psalm, 
previously announced and read aloud 
by the minister. Then a prayer is 
offered, a chapter generally read from 
the Old or New Testament, and a 
smaller portion of a psalm sung. These 
preliminaries over, a discourse is ad- 
dressed to the people assembled, which 
having been followed by prayer and 
praise as before, the service is closed by 
the minister pronouncing with extended 
hands the apostolic benediction. The 
service is usually finished in less than 
two hours. 

Such is the ordinary routine of wor- 
ship in the Church of Scotland, and, as 
thus described, it seems to have been 
studiously arranged by its founders, in 
order that by the extreme simplicity of 
its forms it might be as far removed as 
possible from the pompous ceremonial 
of the Popish Church, which it sup- 
planted at the Reformation. There is 
no altar, no liturgy, no organ or instru- 
mental music of any kind — no cere- 
monies of human invention to engage 
the senses or imagination : every part 
of the service seems to have been 
ordered as with a jealous anxiety to 
exclude every thing that might prevent 
the great truths of religion from reach- 
ing, through the medium of the under- 
standing, the devotional feelings of the 
heart. Thus, at the very commence- 
ment of the service, in the department 
of sacred music, where it might be 



126 



THE CHURCH OF SCOTLAND. 



supposed that scientific taste might be 
indulged with less risk to piety than in 
any other part, the Presbyterian worship 
displays the simplicity of her character. 
This interesting* portion of the service, 
instead of being left to a choir of mer- 
cenary musicians, is performed by the 
whole congregation present, who, with 
united voices, follow the precentor after 
he has commenced the first notes, or 
finished the first line, esteeming it their 
privilege as well as their duty to take 
a personal share in singing the praises 
of their God and Redeemer. The 
words of this sacred music are furnished 
from two sources. The first is a met- 
rical version of the Psalms of David, 
which, having been sanctioned by the 
Westminster Assembly of Divines, and 
still further improved by our General 
Assembly, was ratified by an act of the 
Scottish Parliament at Edinburgh, 8th 
January, 1650. It is a version in which 
although there are many uncouth, 
quaint, and inharmonious lines, these 
blemishes are' far outbftlanced by the 
manifold excellencies that distinguish 
it — its simple versification, and the 
extraordinary closeness with which, it 
approaches to the style of the prose 
translation, enabling the worshipper to 
employ in his devotional strains the 
very words which the Spirit indited. 
The second source of Scottish Psalmody 
is found in a collection of Metrical 
Translations and Paraphrases of Scrip- 
ture, supplementary to the Psalms, and 
containing interesting announcements 
of the grand blessings of the gospel, as 
well as plain statements of Christian 
duty — in short, embodying such senti- 
ments as an evangelical preacher is 
likely to enlarge upon, and expressed 
in that lively style which tends to 
quicken and elevate the tone of devo- 
tional feeling, which his previous 
exhortation may be supposed to have 
begun. This collection of hymns, 
original and selected, after having been 
for many years under' the earnest con- 
sideration of the church, and subjected 
to the most rigid scrutiny to make it 
suitable both in sentiment and language 



for the purposes of public worship, at 
length received the formal sanction of 
the General Assembly of 1781, which 
appointed it "to be used in public 
worship and in congregations, wherever 
the minister finds it for edification." 
This caution was necessary — for the peo- 
ple at large and many even of the clergy 
of the period could not be reconciled to 
its introduction, on the ground of strong 
conscientious scruples, to employ in 
the praises of God any composition that 
flowed from an uninspired source. 
Such prejudices, however, have long 
ago died away, and the almost univer- 
sal suffrage of the Christian public in 
Scotland is borne to the fact, that this 
selection of Metrical Translations and 
Paraphrases appointed to be used by 
the authority and sanction of the 
Church is, for beauty of sentiment, as 
well as a fine vein of Scriptural sim- 
plicity and devotional feeling, second 
to none in the English language. 
These are the sacred songs which are 
used in the worship of the Scottish 
Church. They are sung, not chanted; 
and the tunes which obtain the greatest 
favour everywhere, even in the most 
educated and fashionable congregations, 
are, with the exception of a few by 
modern composers, those slow, solemn, 
and impressive strains which have been 
hallowed by long and venerable associ- 
ations with the memory of our Presby- 
terian forefatheis. To a stranger the 
Psalmody of the Presbyterian Church 
appears dull and lifeless ; and Wesley, 
whose susceptible ear had been long 
habituated to the varied measures and 
light airs of the Methodist hymns, has 
recorded his feelings of surprise and 
disappointment at "the cold and unin- 
teresting manner of singing in Scotland." 
But the tunes are sufficient to enliven 
the calm and reflecting minds of Scots- 
men, and they awaken associations that 
find a response in every bosom. So 
averse are the people generally to 
innovations in these melodies, that 
when early in the present century the 
"repeating tunes" were introduced, 
i.e., tunes in which one or another of 



REV. DR. JAMTESON". 



127 



the lines in a stanza were sung twice 
over, numbers of the old people refused 
to join in the praise, or left the place 
of worship altogether. At a still 
earlier period, when, in consequence of 
the generally increasing ability to 
read amongst the chnrch-going popula- 
tion, a strong desire arose in singing 
the praises of God, to go on without 
the intermission of the precentor read- 
ing each line before the congregation, 
the Assembly of 1746 resolved to 
introduce the change gradually, by 
recommending the adoption of the new 
method to the people, first, in their 
private houses and at family worship. 
These facts illustrate the strong hold 
which the forms of the national worship 
have taken of the Scottish mind, and 
show that the popular character is so 
strongly moulded by the simple genius 
of Presbytery, that the refinements and 
artificial graces of composition, either 
in Psalmody or Sacred Music, are 
entirely unsuitable and distasteful. 
One peculiarity, however, remains to 
be noticed, which is less worthy of 
commendation, viz., that the congrega- 
tion continues seated while in the act 
of singing the Psalms ; and whether 
this practice arose at first from the 
great distances people travelled to 
church, or from the long prayers that 
precede and follow the psalmody, the 
impropriety of the posture is so mani- 
fest, that nothing but the force of 
immemorial custom could make it be 
overlooked. 

The people all rise at the prayer, 
which is offered by the minister 
standing also in front of the congrega- 
tion, with clasped hands and with eyes 
shut, the better to secure his mind from 
being interrupted by external objects 
while in the solemn act of ad- 
dressing God. The public prayers 
are always without the shackles of 
prescribed forms ; for the directory of 
public worship shows only the manner, 
and not, except in very general terms, 
the substance of the sentiments to be 
expressed. This custom of praying 
extempore is one of the religious 



practices of their ancestors, of which 
the Scottish people have always been 
peculiarly tenacious, and there i3 
nothing which they are universally less 
willing to endure, or more prone to 
ridicule, than repeated prayers. Hence, 
as the devotions are the momentary 
effusion, or, at least, the private com- 
position of the speaker, and every man's 
thoughts are apt to run in a certain 
channel, and to be expressed in certain 
words or combinations of words that 
become familiar to his mind, min- 
isters are obliged more or less to study 
variety in conducting the devotional 
part of the service. There is some 
difficulty in doing this in the opening 
prayer, which always includes a 
statement of those wants and feelings, 
and a supplication for those blessings 
which nature and Christianity lead us 
to reiterate at every approach to God. 
But the utmost variety is attainable in 
the concluding prayer, in which it is 
customary to recapitulate the leading 
topics that pervaded the discourse in 
the form of petitions for grace to enable 
the hearers to carry the lessons of 
heavenly wisdom into practice. These 
prayers usually last for a quarter of an 
hour — perhaps too great an effort for 
the generality of minds to engage with 
sustained attention in a pure act of 
devotion. But the people are accus- 
tomed to such protracted standing, and, 
where the service is strictly of a devo- 
tional character, that space of time is 
not too long for overtaking all the 
topics which a public prayer ought to 
embrace. 

The discourse holds a prominent 
place in the worship of the Scottish 
Church. So much are the people 
accustomed to regard it of pre-eminent 
importance, that this habit of thought 
has moulded their common conversation; 
and, while an inhabitant of Eno-knd 
speaks of going to chapel, or attending 
service, a native of Scotland compre- 
hends all the purposes of church 
attendance in the phrase of going to 
hear a particular minister. The fore- 
noon's discourse consists of a lecture 



128 



THE CHUECH OF SCOTLAIvTD. 



or exposition of Scripture. The usual 
practice is to select a book, say one of 
the gospels or epistles, and to proceed 
from beginning to end regularly through 
its successive chapters, expounding a 
considerable portion, longer or shorter, 
as its connection with the context may 
indicate, on every Sabbath. This is a 
most useful species of instruction, which 
is almost peculiar to Scotland, and is 
attended with many advantages, — espe- 
cially as it both enables a minister, by 
bringing all his natural and acquired 
resources to bear on the illustration of 
a passage, to exhibit to his hearers a 
full and connected view of Divine truth, 
and affords him, at the same time, as 
diversified topics are brought in the 
course of review before him, an oppor- 
tunity of admonishing his people on 
many faults in their life and practice, 
without incurring the charge of an invi- 
dious reference. The afternoon's dis- 
course, which is always a sermon, is in 
like manner founded on a short passage 
or single verse of Scripture, prefixed not 
as a motto, but a text, out of which the 
address is formed, and instead of being 
a superficial essay, or a loose harangue, 
it is a solid, substantial discussion of 
one leading subject — the burden of it 
being to blend doctrine with duty, 
principle with practice, illustrations 
of faith with evangelical motives 
to obedience. Where there is only 
one diet of worship on a Sabbath, 
as in the generality of country parishes, 
it is customary to give both a lecture 
and sermon at the same meeting, a 
short interval being afforded by the 
interposition of a psalm and a prayer. 
The preparation of two and sometimes 
three discourses a-week, each of which 
occupies from forty to fifty minutes in the 
delivery, makes the stated public duties 
of a Presbyterian minister a very onerous 
task, especially as the high measure of 
intelligence that distinguishes the great, 
body of the people forbids him to 
descend to a low colloquial strain, or 
to dole out merely stale and common- 
place truths. He is obliged — even 
when preaching to congregations in the 



country, where the people, through the 
medium of the parish schools, as 
well as family instruction, acquire 
from their early years a more or less 
intimate acquaintance with the range 
of Biblical subjects — to aim at a digni- 
fied style of elocution, and variety and 
richness of illustration, as there are few- 
places in Scotland where the hearers are 
not capable of appreciating the merits of 
a well-prepared and connected discourse. 
The labour of preparing those public 
discourses is immensely increased, by 
the necessity of delivering them as 
spoken addresses. Owing to the deep 
and long- prevailing dislike of written 
notes, the clergy — in a country where 
acceptability is indispensable to useful- 
ness in their sacred office, feel them- 
selves under a moral necessity of yield- 
ing to the popular prejudice; and accord- 
ingly from time immemorial, the prac- 
tice in Scotland, down till a considerable 
time after the Revolution in 1688, was, 
that sermons pronounced in Scottish 
pulpits were unread. In such circum- 
stances, however, one of two things is 
the inevitable result — that either the 
minister having confidence in himself, and 
in his power of extempore speech, will 
abandon all idea of preparatory study, 
and content himself with going through 
the public service in a loose manner, 
and with the unselected words of the 
moment; or, if he is not possessed ot 
this natural fluency, he will be obliged 
first of all to write out his discourses, 
and afterwards commit them verbatim 
to memory. This latter method, judg- 
ing from the average extent of ability 
in speaking, will be the most common; 
and many, who have neither quick nor 
retentive powers of recullection, will 
find the effort so great as to occupy one 
or sometimes two days a-week, to the 
neglect of other duties, and of the general 
improvement of their minds. To escape 
from this drudgery, an attempt was 
made early in the middle of the last 
century to depart from the ancient prac- 
tice of delivering sermons, and, in imi- 
tation of the preachers in the English 
Church, to read them from beginning 



REV. DR. JAMIESON. 



129 



to end. This innovation was intro- 
duced by a few of the moderate 
clergy, whose ministrations were ex- 
tremely unpopular, and who affected to 
entertain the greatest contempt for the 
opinions and feelings of the people on 
this subject. For a long time the prac- 
tice was confined to the boldest and 
most careless of that class, the more 
respectable adherents declining to 
give their countenance to a novelty 
which drew forth such general condem- 
nation. Their scruples, also, gradu- 
ally disappearing, the practice was 
adopted to a large extent by the clergy 
of this description, and finally became, 
for nearly half a century, a mark or 
criterion of the party in the church to 
which a preacher belonged. Many 
of the principal men among the 
moderate party, however, continued 
to oppose it as a dangerous innova- 
tion ; and Blair, to the end of his life, 
directed against it the weight of his 
unmitigated censure, as destructive of 
all pulpit eloquence. In process of 
time, numbers of the evangelical 
ministers had recourse to it, on the 
ground of age, and bodily or mental 
infirmities. More recently, the examples 
of Sir Henry Moncrieff and Dr. Andrew 
Thomson in Edinburgh, and of Dr. 
Chalmers in Glasgow, whose fervid and 
sanctified eloquence carried captive the 
hearts of thousands in spite of their 
exhibiting the appearances of written 
preparation, had a most powerful effect 
in changing the popular views on this 
point ; and now the practice of reading 
their sermons in the pulpit is quite 
general amongst the ministers of all 
parties in the large cities and towns. 
In the country, however, the prejudice 
continues as wide- spread and inveterate 
as ever. Ministers in the rural parishes, 
especially in the remoter parts of the 
land, are in the habit for the most part 
of delivering their discourses memoriter, 
and voluntarily impose on themselves 
the schoolboy task of mandating what 
they have previously written, as an 
indispensable means of rendering their 
instructions acceptable and useful. 



But the matter of a discourse is of 
infinitely more importance than the 
manner of its delivery; and we hasten 
to remark, that the sermons delivered 
from week to week in the pulpits of the 
Church of Scotland, are thoroughly per- 
vaded by the leaven of that Calvinistic 
doctrine which is embodied in the West- 
minster Confession. For purity and 
soundness in the faith — for fulness in 
the exhibition of Divine truth — for the 
enforcement of duty by the peculiar 
motives of the Gospel, as well as for 
fervour and impressiveness in the deliv- 
ery, the instructions given by the minis- 
ters of the Established Church generally, 
will stand a favourable comparison with 
those of any Christian denomination in 
the land. That this was not alwavs 
the case, is unhappily a matter of fact 
which cannot be denied nor concealed. 
There were not a few in the latter half 
of the preceding century, who enter- 
tained sentiments at variance with the 
standards of their Church, as their pub- 
lished writings too plainly attest; and 
it must be acknowledged, also, that 
the General Assemblies of that period 
were exceedingly remiss in taking notice 
of the progress of error, as well as guilty 
of dealing too leniently with the teachers 
of heterodox doctrine, instead of inflict- 
ing on them the sentence of expulsion. 
The Church of that period did to a great 
extent exhibit symptoms of degeneracy, 
both in the conduct of her ecclesiastical 
courts, and in the quality of the spirit- 
ual food that was dealt out from many 
of her pulpits. This, however, was no 
more than is true of other religious 
denominations in the land, over all of 
which a blight, more or less noxious, was 
cast by the prevalence of French philo- 
sophy. But that period of temporary 
decline has long ago passed away, and 
ever since the commencement of the 
present century there has been a con- 
stant and rapidly advancing growth of 
evangelical principle and purity in all 
the departments of the Church's pro- 
cedure. The old distinction of moderate 
or moral preachers has virtually or 
entirely ceased, and we believe it to be 



130 



THE CHURCH OF SCOTLAND. 



as undeniable as it is a gratifying fact, 
that there is at the present day but one 
Gospel preached in all the pulpits of the 
Church of Scotland. 

The duty of conducting public wor- 
ship is committed to a minister, as he 
is universally called in Scotland, trained 
by a regular course of theological edu- 
cation, and ordained by an ecclesiastical 
court to the functions of the sacred 
office. The institution of this minis- 
terial order is a feature that distin- 
guishes the Presbyterian, in common 
with the Episcopalian system, from that 
of Independents and Baptists, who, by 
a single act or vote, appoint any lay- 
member of their body, thought to be 
possessed of the proper qualifications, 
to be the pastor of a congregation. 
The whole worship in the Presbyterian 
Church is conducted by one minister; 
and when the charge is collegiate, or 
the clergyman of the parish is obliged 
from age or other infirmities to employ 
the partial services of an assistant, 
instead of the service being performed 
partly by one and partly by another, 
the practice is for each to undertake a 
diet of worship, or to officiate on alter- 
nate Sabbaths. While performing their 
sacred duties, ministers in the Church 
of Scotland are attired in the Geneva 
gown and band, although, in many 
remote districts, the band only is used, 
that being the external badge of an 
ordained clergyman ; and they occupy 
the same pulpit from the commencement 
to the close of the service. 

Along with the branches of public 
worship enumerated above, we must 
class the dispensation of Baptism and 
the Lord's Supper. Baptism is, for the 
most part, administered publicly, and, 
although no objection is made to 
private baptisms in cases of sickness, 
inclement weather, or great distance, 
yet there is a strong feeling in favour 
of the ordinance being dispensed in the 
Church. The history of the primitive 
church, as recorded in the Acts of the 
Apostles, evidently sanctions baptism 
in private ; but from the great abuses 
with which that practice was attended, 



both in early and in Popish times, as 
well as from its being solemnly de- 
nounced in the Articles of Perth, the pre- 
vailing disposition in Scotland has always 
been to have the rite administered in the ■ 
church. The time appropriated to this 
service is immediately after the discourse 
is concluded, while the minds of the 
assembled congregation, solemnized by 
the influence of the previous devotions, 
are supposed to be in a frame the best 
fitted to receive further benefit from 
witnessing the symbolical rite. It 
ought to be mentioned, that admission 
to this and the other sealing ordinance, 
though in theory an act of the kirk- 
session, is practically committed to the 
minister, whose duty it is to have a 
private conference with the applicant, 
and Avho always acts according to his 
own discretion, except in peculiar or 
difficult cases. The general rule of 
procedure, however, is clearly defined ; 
for the ecclesiastical laws do not allow 
him to refuse the ordinances of the 
Church to any except those lying under 
a charge of immorality, or disqualified 
by gross ignorance. Where these 
obstacles do not intervene, the elder, 
after due inquiry, certifying the Chris- 
tian morals of the applicant, and the 
minister being satisfied with the mea- 
sure of his religious knowledge, he is 
admitted to the privilege ; and while 
provision is made for the baptism of 
adults who require it, the ordinary 
practice of this Church is to baptize 
infants. This procedure she grounds 
on the general principle, that as reli- 
gious privileges were transmitted from 
parents to children in the Old Testa- 
ment Church, the same spiritual relation 
is presumed to subsist in the New, 
since there is no statute of Christ 
dissolving it ; and this principle is 
thought to afford a satisfactory explan- 
ation of many passages in the writings of 
the Apostles, as well as of their recorded 
acts in baptizing whole households on 
the conversion of their head. At the 
same time, the Church of Scotland 
sanctions the practice of infant baptism 
according to a very modified form : for 



REV. DR. JAMIESON. 



131 



8he allows no sponsor but the parent or 
parents of the child ; and, whereas in 
the Church of England, they solemnly 
promise in its name that it " will 
renounce the devil and all his works, 
the pomps and vanities of this wicked 
world," the Presbyterian Church only 
brings them under a promissory engage- 
ment to rear the infant in the principles 
of the Christian faith. It is justly 
esteemed a high privilege inherited by 
children, that while the parents are led 
by the ties of nature to make a provision 
suitable to their means and station in 
society for the temporal well-being of 
their offspring, they are bound, by the 
higher and more solemn obligations of 
religion, through the help of Divine 
grace, to train them up in the nurture 
and admonition of the Lord. Accord- 
ingly, on the appointed day, the child 
is brought into the church, when the 
parent, being requested to stand up in 
presence of the congregation, has 
the duties ho owes to his infant 
shortly set before him. On the 
conclusion of this brief address, he 
is expected to bow assent to the obliga- 
tions rehearsed. A short prayer having 
been offered, the child, held on the 
arms of its father, is baptized in the 
name of the Father, Son, and Holy 
Ghost; and it is common, in the act 
of baptizing, to pronounce aloud his 
Christian name — a practice borrowed 
from the usages of the ancient Jews at 
the time of circumcision, and which, 
although the name forms no part of 
the Christian rite, has the strong recom- 
mendation of associating that name in 
perpetual connection with his solemn 
introduction into the Church of Christ. 
The ordinance is dispensed by sprink- 
ling, the Avater being contained in a 
vessel usually attached to one side of 
the pulpit, or, as in Glasgow, a small 
font placed on the floor in front of it. 
On such occasions, the early portion of 
the concluding prayer in the public 
service is dedicated to the case of this 
parent and child, who are particularly 
commended to the providential care 
and the sanctifying grace of God. 



Public thanks, at the same time, are 
always rendered for the recovery of the 
mother ; and it is considered, with 
right Christian feeling, a duty with 
women, after confinement, not to go 
abroad anywhere, until they have first 
appeared on this occasion in the church. 
The sacrament of the Lord's Supper 
is dispensed less frequently in the Church 
of Scotland than in most other Protes- 
tant churches: being celebrated only once 
a-year in country parishes, and twice 
in the towns ; although, in many of the 
chapels connected with the Scottish 
Establishment, the practice has for 
some years been introduced of having 
quarterly sacraments. This infrequency 
has arisen from, the numerous diets of 
worship which, according to venerable 
usage, accompany a communion season; 
and which, from the interruption they 
occasion to general business, render a 
more frequent celebration of it inconve- 
nient and impracticable. The introduc- 
tion of such a multiplicity of services 
originated during the prevalence of the 
religious wars of the seventeenth cen- 
tury, when the people enjoyed only rare, 
and those frequently stolen opportuni- 
ties of social worship ; and hence, when 
some brief interval of tranquillity, or the 
shelter of a sequestered spot, afforded 
to the persecuted adherents of Presby- 
tery the much-prized luxury of attend- 
ing their favourite pastors, they natu- 
rally sought to compensate for their 
previous privations by protracting the 
period of spiritual privilege. These 
circumstances investing a communion 
season with extraordinary interest, gave 
rise to many other services being asso- 
ciated with that solemnity — services 
which, by their reflex influence, tended 
to animate the minds of the worshippers 
with increased energy in adhering to 
their Presbyterian principles, and the 
hallowed recollection of which led to 
their continuance long after the period 
that had originated them had passed 
away. Nearly the whole week pre- 
ceding the communion was occupied 
with preparatory exercises. There was 
a meeting on Tuesday, for the purpose 



132 



THE CHURCH OF SCOTLAND. 



of purging the roll of communicants — 
that is, reviewing the list of church 
members, in order to consider "whether 
any since the last celebration of the 
sacrament had rendered themselves 
unworthy of being re-admitted to the 
privilege. There were three services 
on the fast day ; a meeting on Friday 
for special prayer in behalf of those 
who were to officiate, that they might 
be imbued with the proper spirit of 
their office ; two services on Saturday ; 
a sermon in the morning and another 
in the evening of Sabbath, besides the 
intermediate services at the table ; and 
these were followed by two services on 
Monday. Early in the last century, 
more than one decided attempt was 
made to curtail these services, with an 
ultimate view to pave the way for a more 
frequent dispensation of the sacrament. 
But strenuous opposition was made to 
the contemplated changes, as a dangerous 
innovation on the religious habits of 
the people, and, after a considerable 
agitation of the subject in the ecclesi- 
astical courts, as well as from the 
press, the whole result amounted only 
to a very slight abridgment of the 
services : permission being granted to 
the extent of having only one on 
Saturday and one on Monday, while 
all who chose were left at liberty to 
follow the ancient practice, which, in 
many places, is continued to this day. 
The fast day, as the designation indi- 
cates, was originally marked by a com- 
plete or partial abstinence from food ; 
but, although the name remains, this 
part of the original observance is 
almost universally forgotten, or allowed 
to fall into desuetude ; and the only 
object now contemplated is the dedica- 
tion of the day to the preparatory 
duties of humiliation and prayer. The 
service of the fast day is commenced by 
the minister of the parish or congrega- 
tion offering up a prayer, embracing a 
full and solemn confession of public and 
private sins : after which two sermons 
are delivered successively by other 
clergymen. The third sermon in the 
evening, except it be announced in 



connection with some public or 
charitable object, is now generally 
discontinued. Tokens of admission 
to the table are usually distributed 
on this day to the ordinary members 
of the congregation, to strangers 
on the production of a certificate 
of Christian character, and lastly to 
young communicants, who, like the 
catechumens in the primitive Church, 
have been passing through a course of 
religious training for some time previ- 
ously, and who are suitably addressed by 
the minister on their formal admission 
into the Church of Christ. The distri- 
bution of these tokens, which are 
generally small, square, or oval pieces 
of lead, inscribed with the figure of a 
communion cup, and on the reverse the 
legend "do this in remembrance of 
me," is an act of the kirk-session, and 
is done by the minister and elders 
respectively, as known parties apply to 
them, or as they take charge of differ- 
ent portions of the parish. The ancient 
practice was for each elder to deliver 
the tokens at the houses of the people 
in his district, or for the members 
belonging to that division to wait upon 
him. For a long time a less trouble- 
some method has been followed, of 
inviting the congregation to repair, at 
the conclusion of the service, to the 
minister and elders, who take their 
station at the base of the pulpit. This 
is the general practice throughout the 
Church ; but it has been, for the most 
part, abandoned in the cities for a 
more quiet and orderly arrangement — 
according to which the elders, having 
divided the church into manageable 
sections, deliver the tokens to the 
people in their pews. The roll is still 
purged on this occasion, though it is 
not done in the same formal manner as 
in the times of our forefathers. The 
Saturday's service has nothing peculiar, 
except it be that a practice, once 
universal, is still retained in many 
country places, for the minister to 
pirlekeu,* as it is called, i.e. to repair to 

* A corruption of the French parler a la 
queue— speaking at the end. 



KEV. DR. JAMIE SON. 



133 



his pulpit before the close of that day's 
service, and recapitulate the leading 
topics in the discourses addressed by 
the assisting clergymen on that as well 
as the fast clay, and endeavour still 
further to animate the devotions of his 
flock. The discourse that introduces 
the service, on a Communion Sabbath, is 
called the action sermon, and the 
subject is always selected with a view 
to bear on the intended solemnity : — 
the love of God, or the grace of the 
Saviour, or the blessings conferred by 
the Gospel. The action sermon is 
followed by a prayer and the singing of 
a psalm, so as to complete the usual 
forenoon's service, and then it is that 
the peculiar services of the day are 
commenced, by the minister proceeding 
"to fence the tables " — that is, give a 
brief address, the purport of which is to 
debar the ignorant, the unbelieving, 
and the profane, from the holy table, 
and, at the same time, to state the 
leading characteristics of worthy com- 
municants. This duty is done, more or 
less, by the generality of ministers, on 
some Sabbath preceding the commu- 
nion. But the Church has appointed it, 
according to a venerable custom, to be 
formally done on that occasion, and it 
is considered an essential preliminary 
towards the dispensation of a Presby- 
terian sacrament. This introductory 
address is followed by an appropriate 
psalm, such as Psalm cxxxii. .7-10, 
or Par. xxxv ; and, during the singing, 
the elders retire to bring forward the 
elements, while intending communicants 
take their seats around the communion 
table, which, in the Scottish Church, is 
arranged to preserve as much as possi- 
ble the idea of a supper — a social feast. 
On the seats being filled, the presiding 
minister descends from the pulpit to the 
communion table, and, having first read 
the detailed account of the institution 
of the Lord's supper, from 1 Cor. xi. 
23, invites the people to join with him, 
while, after the example of Christ, he 
offers up a prayer. This, in popular 
language, is called the "consecration 
prayer;" but as the Church teaches 



that "the sacrament is a means of 
grace effectual for salvation, neither 
from any virtue in it, nor in him who 
administers it," the true character of 
this prayer is a tribute of thanksgiving 
to God for his unspeakable gift. The 
prayer ended, the minister gives a brief 
appropriate address to those occupying 
the table, which is called " serving the 
table." In the course of this exhortation, 
while repeating the words of institution, 
he dispenses the elements, giving them 
with his own hands to the persons, gene- 
rally his assistant brethren, who are seat- 
ed on each side of him, while the elders 
distribute to the rest of the communi- 
cants, going slowly round to see that 
all are supplied with the sacred viands. 
A short pause is made during the act 
of communicating, which is done by 
each communicant passing to his 
neighbour the bread and wine after 
partaking of them: the most solemn 
and impressive silence reigns — all being 
left to their own private meditations. 
The act being finished, the minister rises 
to add a few words of suitable advice ; 
after which he dismisses the communi- 
cants from the table with a benediction. 
It being impossible, according to the 
observances of the Scottish Church, that 
a whole congregation can engage in 
one simultaneous act, the commu- 
nicants are admitted by companies, 
which, of course, occasions a succession 
of four, six, and sometimes even of ten 
services, to accommodate as many 
hundred communicants. At the end of 
the first service, the people rise to leave 
the table, which they are always desired 
at the outset to do by the passage 
opposite to that at which they entered ; 
for, while they are in the act of re- 
moving, another company are ready to 
occupy the seats vacated. During this 
process a psalm is sung, usually a few 
stanzas of the 103d, which, it is observ- 
able, is now almost the only occasion 
when the precentor reads the line in 
advance. The table being again filled, 
is addressed by one of the assisting 
ministers, on whom this part of the 
service devolves— the minister of the 



x 



134 



THE CHURCH OF SCOTLAND. 



parish taking his seat in the character 
of a communicant. The addresses vary 
in length from ten to twenty minutes, 
though some injudiciously exceed these 
limits. They form a very peculiar part 
of ministerial duty, requiring a solem- 
nity of manner, an elevation of lan- 
guage, and an unction with pathos of 
sentiment — in short, a combination of 
qualities not always found in the same 
individual ; and, accordingly, there are 
comparatively few who excel in it. 
All having' had an opportunity of join- 
ing in the act of communion, a hymn 
of thanksgiving, after the example 
of Christ, is sung ; when the presiding 
minister re-ascends the pulpit, and ad- 
dresses a final exhortation to all who, at 
the tables, professed their faith in the 
Saviour, to walk worthy of their Chris- 
tian vocation — especially to the lambs of 
the flock, whose names have that day 
been enrolled for the first time amongst 
the Lord's people. The solemn duties in 
which they have all been engaged make 
these concluding moments be felt pecu- 
liarly as mollia tempora /audi, — mo- 
ments when their hearts, warmed to a 
high pitch of devotion, are more than 
usually open and susceptible of impres- 
sions ; and therefore every minister who 
feels a lively solicitude for the spiritual 
welfare of his people, will endeavour, 
by a judicious strain of exhortation, to 
improve them. After a fervent prayer 
for each class in the congregation, and 
the singing of the 122d Psalm, the 
people are dismissed to re-assemble 
again in the evening. 

It frequently happened in former days, 
that in one parish the neighbouring 
churches being shut, in consequence of 
the ministers of those parishes being 
required to assist elsewhere, an immense 
concourse assembled on a communion 
occasion. In these circumstances, as the 
vast crowd could not be all admitted 
within the walls of the church, a small 
wooden tabernacle or tent, kept in readi- 
ness for the occasion, was erected in the 
churchyard or some adjoining field, to 
serve the purpose of a pulpit, whence 
one of the assisting ministers conducted 



worship, and preached to those that were 
without. During the whole day thin 
tent-preaching was maintained by min«- 
isters who undertook the duty in rota- 
tion, and who had to lay their account 
with a very fluctuating body of hearers, 
as some were engaged, while others 
were waiting to succeed them at the 
communion table in the church. The 
evening sermon was generally preached, 
it being the summer solstice, to tha 
whole united assemblage in the open 
air ; and it is scarcely possible for the 
imagination to conceive a more inter- 
esting and impressive spectacle than 
those meetings, so common in all parts 
of Scotland forty or fifty years ago, 
when congregations of several thousand 
people were seated, on a fine summer 
Sabbath eve, on the green grass, by 
the mountain side, listening, with all 
the visible tokens of solemn devotion 
and lively interest, to the proclamation 
of the glad tidings of the gospel. But 
however much the people of God were 
delighted and edified by these impres- 
sive field gatherings, there was another, 
and unhappily too numerous, a class, 
who prostituted them as occasions of 
indulging in intemperance and vice. 
In course of time they gave rise to 
scandalous abuses, which afforded a fer- 
tile theme for the satirical pen of Burns, 
and filled the hearts of the godly with 
the deepest regret. Measures were, in 
consequence, taken to have the sacra- 
ment dispensed in many of the neigh- 
bouring parishes on the same Sabbath : 
and this judicious arrangement gradually 
leading to the discontinuance of tent- 
preaching, it is now known in the 
southern part of Scotland only as a 
matter of history. But the spectacle is 
still exhibited, with all its ancient 
accompaniments, in those parishes 
which lie in the embouchure of the 
Highlands, and which are inhabited by 
a mixed population, speaking partly the 
English and partly the Gaelic lan- 
guages. The service of Monday, which 
is the same as that of an ordinary 
Sabbath, is called the thanksgiving 
service. It was introduced at Shotts 



EEV. DR. JAMIESON. 



135 



in 1654, and, the practice speedily 
becoming general, has been continued 
ever since. 

The preceding details describe the 
ordinary as well as the merely occasional 
services of public worship in the Church 
of Scotland. These, however, do not 
comprise the only, or, perhaps, the most 
important duties which ministers in 
this church are expected to perform. 
For, not to dwell on calls for spiritual 
consolation to the sick and dying, as 
well as at the celebration of funeral 
ceremonials — there is a system of week- 
day instruction which every minister 
has to pursue in the private houses of 
his people, and in the different villages 
or farmsteads of his parish. The mode 
of conducting such diets of visitation 
may be briefly described as follows : — 
Once every year, the minister, accom- 
panied by the elder of the district, 
makes the circuit of the whole parish. 
Having previously announced the time 
and place of the visitation, he enters 
into each house in succession, the 
inmates being generally prepared to 
welcome him with a respectful recep- 
tion ; and, after spending some little 
time in the interchange of friendly 
conversation, inquiring with paternal 
interest into the welfare of the house 
hold, the progress of education amongst 
the children, or the prospects of those 
who are setting out in life, he engages 
in a short religious service, either with 
the members of that family alone, or 
with a few of the contiguous families, 
congregated in some neighbouring house, 
capable of affording the requisite accom- 
modation. This practice of pastoral 
visitations from house to house has 
been co-existent with the history of the 
Church of Scotland, and is of incalcu- 
lable value, by affording rare opportu- 
nities, of which a man of prudence and 
judgment knows well how to avail him- 
self, for promoting the best interests of 
those committed to his charge. They tend 
to strengthen the bonds between pastor 
and people, and to foster those genial 
influences that spring from the dear 
and tender associations of mutual 



acquaintance. Moreover, they enable 
a minister, when he is aware of any 
circumstances that call for special 
sympathy or warning admonition, to 
address " a word in season " to the 
mourner or the delinquent in the 
familiar manner most likely to be 
effective in reaching the heart ; and, 
above all, they furnish him with that 
general knowledge of the character and 
habits, the state of intelligence and the 
progress of religion amongst his parish- 
ioners, which is indispensable for the 
practical adaptation of his instructions 
to the good of all who attend his public 
ministry. 

Another branch of the system of 
private instruction consists in the 
catechetical examination of the parish- 
ioners. It used to be in public, and 
to embrace all classes, but it is 
now confined to the children and 
servants of a house, who are con- 
vened in presence of their parents 
or masters, to be examined by the 
minister with respect to their religious 
knowledge ; and, in performing this 
part of his pastoral duty, it is usual for 
him, instead of adhering closely to the 
order or language of the church's 
catechism, to launch out into a wide 
and general range of inquiry, — into their 
acquaintance with the events and 
characters of sacred history, or with 
the great doctrines and duties of 
Christianity. The peculiar advantage 
of this kind of meeting is, that it stimu- 
lates parents and heads of families to 
the Christian superintendence of their 
households, and trains the young 
especially, to the excellent habit of 
reading the Scriptures with care and 
intelligent reflection. It is held yearly, 
or on alternate years, with the pastoral 
visitations, although in many parts of 
the country it has been obliged to be 
discontinued, so far as adult servants 
are concerned, owing to the natural 
apprehensions of passing through the 
ordeal of a formal examination. But 
one or other of these visitations is made 
every year, and never at any former 
period with greater regularity than in 



136 



THE CHURCH OF SCOTLAND. 



the present day, through all the parishes 
of Scotland. The ministers offer their 
visits to all indiscriminately, although, 
by some of the Dissenters, these are not 
accepted ; for the clergy of the Estab- 
lishment conceive that they have a 
double duty to perform — a duty they 
owe to the State, by accepting her civil 
emoluments, to furnish all within the 
range of their parochial superintendence 
with the means of grace ; while, on the 
other hand, they have another duty to 
discharge to the Church, in training up 
those, on whom they confer Christian 
privileges, to the standard of knowledge 
and character she requires. Of course 
the measure of pastoral fidelity and 
zeal, as well as of good sense and judg- 
ment, with which those visitations are 
conducted, will differ considerably in 
so large a body as that of the ministers of 
the Church of Scotland ; and, in like 
manner, there must be a corresponding 
diversity in the frequency of those domi- 
ciliary services, as it is much easier to 
overtake the population of a parish 
comprising only 500 inhabitants, than 
where they amount to 15,000 or 20,000, 
and one that is a compact lowland 
country parish, lying in an area of five 
square miles, than one divided by high 
mountainous ridges, or intersected by 
numerous arms of the sea. The detail 
of duties now given is specially appli- 
cable to rural parishes, and describes, we 
believe, with literal truth, the amount 
of pastoral labour which country minis- 
ters do generally perform every year 
throughout the Church of Scotland. 
The pastoral duties of a parish in large 
cities are, of course, substantially the 
same as in country parishes, but they 
are necessarily modified by a great 
variety of circumstances. While in a 
rural parish, the people who wait on the 
public ministrations of the minister on 
the Sabbath consist exclusively of those 
who reside within its legal boundaries, it 
is, for obvious reasons, very different in 
a town, where a congregation is often 
drawn from quarters totally uncon- 
nected with the immediate locality for 
which the church is provided. And 



when it is considered how many 
demands will be made for his attend- 
ance on the sick and the dying amongst 
the members of a numerous congrega- 
tion; of how many educational and 
charitable institutions he is charged 
with the interests ; and how much 
more elaborate care the intelligence of 
a city audience requires in the weekly 
preparation for the pulpit — it is impos- 
sible that city ministers can render to 
their parishes the full benefits of the 
parochial system, without a greater 
number of assistants or missionaries 
than they are able to command. 

In the discharge of these private duties 
of their office, ministers in the Church of 
Scotland are left to their own discre- 
tion. They use their own liberty in 
determining both the times for visiting 
the sick and catechising the young, as 
well as the most suitable manner of 
conducting ministerial intercourse. But 
although invested with this discretionary 
power, they are under a constant 
and vigilant superintendence. Very dif- 
ferent from the dignitaries in the 
Church of England, who can employ 
their curates to relieve them of much of 
their pastoral labour, they cannot dele- 
gate to another, for any considerable time, 
those duties for which they are personally 
responsible. Residence is strictly en- 
forced on all, and no minister is at 
liberty to absent himself from his parish 
for more than six consecutive weeks, 
without leave asked and obtained from 
the proper quarter. He is, in short, 
subject to the laws and ordinances of 
the Church ; and while every parochial 
minister of the Church of Scotland has 
his individual share in the ecclesiastical 
administration— the Presbyterian prin- 
ciple being that of universal parity in 
official rank and privileges, — yet the 
ministers of this Church, in their col- 
lective capacity, form a body of supe- 
riors to which each of them is personally 
bound to give subjection. These 
ecclesiastical courts, according to me- 
thods to be afterwards described, exer- 
cise over the morals and pastoral 
functions of every minister in the Church 



REV. DR. JAMESON. 



137 



a system of surveillance, which, 
instead of lying dead or dormant in 
the archives of constitutional law, is 
maintained in vigilant and constant 
operation, and has proved a hundred 
times more efficient than the oversight 
of a single man can ever be. 

That ministerial paiity which ob- 
tains in the Church of Scotland, is 
founded on the principle, that the words 
"bishop" and "elder" are, in the 
New Testament, used interchangeably 
and as synonymous terms to designate 
one class of office-bearers, who are 
appointed to perform the same spiritual 
duties. But, although this Church does 
not recognise a diversity of ranks 
amongst her. clergy, nor any superiority 
except what is founded on character 
and talents, her general rule of equality 
admits of one slight modification in the 
case of the minister who presides at 
ecclesiastical meetings. This officer, 
who is called the moderator, is primus 
inter pares during his occupation of 
the presidential chair, to which he is 
elevated by election, or in course of 
rotation. His sole distinction is, that 
he is invested with power for the pur- 
pose of maintaining order, and has a 
casting vote in cases of equal division 
in the court. But even this superiority 
ceases when his term of office expires. 
He then falls back, as before, to a 
common level with the rest of his 
brethren; and the Church, in her anxiety 
to prevent all tendency to the encroach- 
ments of prelatic influence, or the 
establishment of a prcestos ad vitam, 
ordains that the moderators shall be 
frequently changed. 

Besides the duty of preaching, every 
pastor is considered as possessing, for 
the full discharge of his sacred func- 
tions, the power of governing also ; 
and, along with the minister, there is, 
in this department of his duty, associ- 
ated a body of lay elders — men esteemed 
for their Christian characters and their 
respectable rank — so called, because 
they are not qualified to preach or to 
dispense the sacraments ; but their 
province is to assist him in wielding 



the reins of spiritual authority, and in 
the management of all matters relating 
to the general interests of the Church, 
they are invested with power co-ordi- 
nate and co-equal to his. The Church 
of Scotland founds this practice on the 
bearing of the apostolic language in 
Rom. xii. 8 ; 1 Cor. xii. 28 ; and 1 Tim. . 
v. 17, interpreted by the light of the 
Jewish synagogue, which is thought 
to have been the model chiefly followed 
in the formation of the primitive 
churches, and in which discreet and 
pious men, not in the priestly ranks, 
frequently held office. The admission 
of ruling; elders is an essential feature 
in the constitution of the Church of 
Scotland, and experience shows it to be 
possessed of many advantages : the 
chief of which are, that it obviates a 
charge to which the exclusive exercise 
of power by ecclesiastics has been 
often exposed, of degenerating into 
spiritual tyranny — that it secures the 
benefit of counsellors who have a 
practical knowledge of the world as 
well as experience in the mode of 
conducting business — and that their 
known character and intelligence, a8 
well as their station in society, ensure 
respect and submission being given to 
all decisions which they assist in pro- 
nouncing. 

The government of the Church, de- 
posited in the hands of this executive 
administration, is carried on by them 
through means of a graduated system 
of ecclesiastical courts. In the 15th 
chapter of the Acts of the Apostles, an 
account is given of a question which, 
having greatly agitated the church of 
Antioch, was referred to a general 
convocation of the apostles and elders 
at Jerusalem, and the judgment of that 
venerable council, having been embodied 
in writing, was transmitted as an 
authoritative decision for the guidance 
and regulation of all the churches " in 
Syria and Cilicia." This incident in 
the history of the primitive church is 
regarded by Presbyterians as sanction- 
ing the principle of appellate jurisdic- 
tion, and forms the foundation on which 



138 



THE CHURCH OF SCOTLAND. 



their scheme of ecclesiastical polity is 
erected. It differs from Independency 
in this respect, that instead of vesting 
in each congregation the exclusive 
right of managing her own affairs, it 
affords the privilege of appeal to the 
general body of associated Christians ; 
and it is recommended by the obvious 
advantage of transferring questions of 
difficulty or strife to the decision of a 
tribunal, exempt from the passions of 
interested parties, and beyond the 
influence of local prejudices. In a 
small canton like Geneva, where Calvin 
introduced this form of church govern- 
ment, it might be sufficient to have 
only one court of review, composed of 
delegates from its different congrega- 
tions. But in an extensive and popu- 
lous country like Scotland, such unity 
being impracticable, a multiplicity of 
appellate courts is obviously required, 
and this more lengthened course, — 
though it may postpone the period of 
final judgment, yet, by removing every 
case of appeal to a distance from the 
original seat of controversy, and in- 
creasing the number of intelligent and 
dispassionate judges, tends to give 
greater perfection to the system. 

The lowest ecclesiastical court is the 
kirk session. Every parish has a court 
of this description, consisting of the 
minister, who is, ex officio, moderator, 
and the elders, whose numbers ought 
to be proportioned to the population. 
They cannot be less than two : for it 
requires that number, along with the 
minister, to form a quorum ; and in 
some overgrown parishes, such as 
St. Cuthbert's, Edinburgh, they have 
amounted to as many as seventy. 
New elders to fill up vacancies are 
nominated by the existing members of 
the court, whose duty it is to select 
persons of piety, intelligence, and 
general respectability ; and where there 
are either no elders at all, or not enough 
to form a quorum, application is made 
to the presbytery, who appoint two of 
their number to restore the session to 
its legal functions, and to co-operate 
with the minister of the parish in the 



choice of lay persons competent for the 
office. Although, however, the nomi- 
nation belongs to the members of 
session, no appointment can take place 
until the names of those proposed as 
eligible shall have been duly announced 
to the congregation. Accordingly, the 
minister having made this necessary 
intimation from the pulpit, which is 
called serving the edict, ten free days 
are allowed for objections to be stated, 
and on the lapse of this period, if no 
objections are made, or none but such 
as are considered frivolous, he proceeds 
to ordain, or set the nominees apart to 
the office of the eldership in that par- 
ticular parish, by prayer without laying 
on of hands ; after this, by describing 
their duties, and adding some suitable 
admonitions. The ceremony is concluded 
by the newly-made elders then, or after 
retiring to the session house, receiving 
from their brethren the right hand of 
fellowship : their names are added to the 
roll, and they are required further to 
sign, at least to declare their willing- 
ness to sign, if required, the Confession 
of Faith. The proper duty of the kirk- 
session is to provide for the due dispen- 
sation of the ordinances — to maintain 
a prudent oversight over the general 
morals of the parish, especially over the 
Christian behaviour of those who are 
members of the Church — to exercise 
discipline on delinquents, except in 
cases of great atrocity, the disposal of 
which is reserved for the weightier 
judgment of the presbytery — to admit 
communicants, which, although pro- 
perly an act of the session, is practically 
left to the minister, who, from his 
previously training them, is presumed 
to be better acquainted with their 
character and qualifications — to attend 
to the wants of the poor, an ancient 
function of the elders, of which, how- 
ever, the recent poor-law act has 
relieved them — and to superintend the 
interests of education in the parish. 
A kirk-session is convened by public 
intimation from the pulpit, or by 
private citation sent to each of the 
members. But although duly con- 



KEY. DR. JAMIESON. 



139 



vened, and all the constituent members 
are present, it is not legally constituted, 
unless it be both opened and closed by 
prayer, and this formality be inserted 
in the minutes. The meetings of this 
court are always private, there being 
no admission either of the general 
public, or even of counsel, — as it is 
justly thought that if agents were 
allowed to be present, they would, by 
the arts of legal subtlety, greatly 
obstruct the exercise of wholesome 
discipline. But although the proceed- 
ings of the kirk-session are, for pru- 
dential reasons, conducted in privacy, 
a record must be kept of the leading- 
transactions ; for, as it is competent for 
a party aggrieved, by reference, com- 
plaint, or appeal, to bring his case before 
the superior court, it is necessary to 
have a full and accurate register of the 
sederunt attested by the minister, ready 
to be produced if called for. At first 
the kirk-session met once every week ; 
but the matters that come under the 
cognizance of this radical court being 
now of a much more limited description 
than they were in earlier times, such 
frequent meetings are no longer neces- 
sary. It is still requisite, however, to 
meet periodically at short intervals, 
and although, for the sake of conveni- 
ence in the country, it is not uncommon 
for the kirk session to be convened at 
the close of divine service, it is gener- 
ally thought better to keep the sacred- 
ness of the Sabbath unbroken, and the 
eldership secure more respect for their 
office when they hold their stated 
meetings on a week-day. 

The court immediately superior to 
the kirk-session is the presbytery, 
composed of the ministers of several 
contiguous parishes, who are ex officio 
members, and of one elder duly author- 
ized to represent each session for a 
limited period. It varies in extent, 
some presbyteries being small, while 
others are very numerous ; and as the 
Church possesses the exclusive power of 
erecting or disjoining presbyteries, she 
is guided by a regard to convenience 
and similar circumstances in determin- 



ing the number of adjacent parishes 
that shall thus be presbyterially associ- 
ated in a given district. There are at 
present eighty-two presbyteries in the 
Church of Scotland, and they consist 
always of an equal number of ministers 
and ruling elders, except where there is a 
collegiate charge, or a resident professor 
of divinity, who, though not in the actual 
superintendence of a parish, has, by vir- 
tue of his theological chair, a constitu- 
tional right to a seat in the presbytery. 
As a court of review, it belongs to the 
presbytery to affirm, amend, or reverse 
any proceedings of the kirk-session that 
are duly brought under its considera- 
tion. But, in addition to this right of 
supervision, the presbytery has a sphere 
of duty proper to itself. It performs, 
in fact, the office of a bishop : for it is 
the prerogative of this court to keep a 
vigilant inspection over the morals and 
the pastoral labours of every minister 
within its bounds, whom it is empow- 
ered to admonish, suspend, or even 
depose, as circumstances may demand. 
The presbytery is the court whose 
special business it is to examine stu- 
dents, to announce by circular letters 
to all other presbyteries of the synod 
the names of those students, to grant 
license to preach to those who on trial 
are found qualified, to take cognizance 
of all preachers who reside within their 
bounds, and to furnish them with a 
certificate of character at their depar- 
ture. It is the court to which it pertains 
to maintain a regular dispensation of 
ordinances in vacant parishes, each 
member of presbytery being appointed 
in rotation to preach and preside in the 
kirk-session, until the vacancy be per- 
manently supplied ; and this duty no 
member is at liberty to refuse or 
neglect performing, either in person 
or by deputy, on pain of being called 
to account for his conduct. It is the 
court before which presentations to 
benefices must be lodged, — which has 
the right of trying the qualifications of 
a presentee, even although he has 
received a license from another co- 
ordinate court, and to which belongs 



140 



THE CHURCH OF SCOTLAND. 



the power of induction. It is the 
province of this court to make an 
annual examination of all the schools 
within its bounds, and to transmit 
reports of these examinations to the 
General Assembly. It is, moreover, 
the court which tries the qualifications 
of schoolmasters, which has the legal 
inspection of these functionaries, and 
which, in the event of continued dere- 
liction of duty or gross immorality, has 
the power of pronouncing a final 
sentence, even to the extent of depo- 
sition. But it is superfluous to enter 
into more minute details. It is suffi- 
cient to add, that the jurisdiction of 
this court extends to every thing 
affecting the conduct and official duties 
of its members, as well as the religious 
and educational interests of all the 
parishes that are within its bounds. 
The presbytery is presided over by a 
moderator, who must be a minister, and 
who, according to existing practice, is 
appointed every six months. At the end 
of the same period, also, the roll of mem- 
bers is made up, the newly-chosen elders 
from the various kirk sessions appearing 
with certificates of their election to take 
their seats. The presbytery holds 
frequent and stated meetings, which in 
cities recur once a-month, in country 
districts somewhat seldomer, in propor- 
tion to its amount of local business. 
But independently of the periodical 
sittings of this court, the moderator, on 
his own responsibility, or by a written 
requisition from several of its members, 
may call a pro re natd meeting of 
presbytery, when any matter of urgency 
occurs. In that case, the moderator is 
expected at the commencement to ex- 
plain the occasion of the extraordinary 
summons he has issued ; after which, if 
the explanation is satisfactory, a motion 
is made to approve of the moderator's 
conduct in calling the meeting, and 
this judgment is recorded. There are 
two stated meetings in the year which 
every presbytery must hold : one at 
which a resolution is publicly announced 
to elect members of the General Assem- 
bly, and the other at which the election 



is made, which must not be less than 
ten days distant, and at least forty days 
before the meeting of the supreme 
court, except in the case of presbyteries 
situated in the northern and western 
isles, in behalf of which there. is some 
relaxation of the rule. Whatever 
business is transacted in this court is 
duly registered by the clerk of presbytery, 
as its proceedings are subject to the 
review of the provincial synod, unless 
the matter under its consideration relate 
to manses, glebes, &c. In that case, 
the presbytery sits in a civil capacity, 
and its decisions can be carried by 
appeal to be reviewed by the Court of 
Session. All its meetings must be 
opened and closed by prayer ; and it 
is always necessary before the court is 
dissolved to appoint and record the 
time of next meeting, otherwise the 
presbytery is considered defunct, and 
can only be restored to its legal char- 
acter and functions by the interposition 
of the superior court. 

The court next in gradation above 
the presbytery, is the provincial synod. 
Its constituent members are the minis- 
ters of the parishes, together with the 
ruling elders who represent their re- 
spective sessions — all, in short, whose 
names are enrolled as members of all 
the contiguous presbyteries during the 
current half year. The number of 
ministers and elders ought generally to 
be equal, nor is this equality disturbed 
by a small addition that is often made 
to the roll through the admission of 
deputies from neighbouring synods, 
which, with the view of maintaining a 
friendly correspondence, possess the 
power of sending each a minister and 
elder as their representatives. These 
strangers, on the production of the 
proper documents, have their names 
registered with the other members, and 
they are invited to sit, deliberate, and 
vote on all matters brought under the 
notice of the court. A provincial 
synod, as its name indicates, embraces 
a much larger portion of the Church 
than a presbytery. The number of 
presbyteries it includes is determined 



KEY. DR. JAMIESON. 



141 



by authority of the General Assembly, 
which appoints also the place and time 
of its meeting. There are sixteen 
synods in the Church of Scotland, and 
the majority of these meet twice, 
though those in the more distant and 
insulated parts of the country only 
once, in the year. The proceedings of 
this court, in consequence of its being 
held but rarely, are opened by a public 
service, the last moderator preaching 
an appropriate sermon — a concio ad 
cleros. Worship being finished, and 
due intimation given that an ecclesias- 
tical court is about to be holden, he 
descends from the pulpit, and, on a 
convenient platform, constitutes the 
meeting by prayer. A new moderator 
is then chosen, who is always the 
oldest minister on the roll of those 
present who has not held the office, 
and then the proper business is com- 
menced. Besides the power of affirm- 
ing, amending, or reversing any judg- 
ments of the presbytery that are 
brought before it, in the way formerly 
explained as to the presbyteries re- 
viewing the sentences of kirk-sessions — 
a synod possesses a separate jurisdiction 
over the members of the court as well as 
the general interests of religion — it con- 
siders the circular letters addressed to 
it from its various presbyteries respect- 
ing the students they propose to take 
on trials, and, if satisfied w T ith the 
evidence adduced of their character, 
authorizes the inferior courts to proceed 
with the trials of the young men ; it 
appoints days of humiliation or thanks- 
giving, according to the afflicted or 
prosperous state of the Church and 
country ; and it takes measures through 
its own agency, or originates proposi- 
tions, under the name of overtures, to 
the General Assembly on matters of 
great public interest and importance, 
Its proceedings are subject to the 
revision of the General Assembly, before 
which they can be brought according 
to the established forms of ecclesiastical 
procedure. But the judgments of the 
synod, consisting of so numerous a 
body of members, may generally be 



considered as affording a fair index of 
the fate of any overture or cause in the 
supreme court ; and, accordingly, if the 
sentence of the synod be acquiesced in, 
or no appeal taken, its decision is 
authoritative and final. 

The General Assembly is highest 
in the gradation of ecclesiastical 
courts. Theoretically, it includes all 
the parochial ministers of Scotland, 
with a proportionate number of ruling 
elders. But it is obvious, that were 
all the office-bearers of the church to 
convene in this Assembly, it would be 
far too numerous and unwieldy a body 
for the transaction of business ; and, 
besides, the age of many individuals, 
their distance from the metropolis, as 
well as the impropriety of vacating all 
the parochial churches in the country 
for such a length of time as the sittings 
of the supreme court last, present 
additional obstacles to the admission of 
all the clergy simultaneously into this 
annual convocation. Accordingly, ne- 
cessity or convenience gave rise to a 
peculiarity in its character and com- 
position ; for while in the presby- 
teries and synods all the ministers 
and elders sit and act in their personal 
capacity, in the General Assembly they 
appear by representatives, — the system of 
representation adopted affording every 
parochial minister an opportunity, in 
regular I'otation, of becoming a member 
of that court. The several bodies 
which exercise the elective franchise, 
and the proportions according to which 
each of them sends representatives to 
this ecclesiastical parliament, are still 
the same as arranged about the time of 
the Revolution settlement, and are as 
follows : — presbyteries, including twelve 
parishes or under, possess the right of 
appointing two ministers and one 
ruling elder ; presbyteries containing 
between twelve and eighteen parishes, 
nominate three ministers and one ruling 
elder ; presbyteries comprising between 
eighteen and twenty-four parishes send 
four ministers and two ruling elders ; 
presbyteries having between twenty- 
four and thirty parishes send five 



142 



TIIE CHURCH OF SCOTLAND. 



ministers and two ruling elders ; 
presbyteries consisting of more than 
thirty parishes send six ministers 
and three ruling elders, and so on in 
proportion — collegiate charges being- 
considered as distinct parishes, hav- 
ing their respective ministers. Be- 
sides the presbyteries, each of the 
royal burghs has the right of appoint- 
ing a representative, Edinburgh alone 
sending two : each of the universities 
is represented by one of its own body, 
either a clergyman or layman, and the 
Scotch Presbyterian churches in the 
East Indies, in connection with the 
Church of Scotland, by a minister and 
elder. According to these proportions, 
the number of members annually ap- 
pointed to the General Assembly 
amounts to 363. 

From the presbyteries are sent, ministers, 200 
Do. do. elders, . 89 

From the royal burghs, elders, . . 67 
From the universities, ministers or elders, 5 
From the churches in India, minister and 
elder, .... . . 2 

363 

None but ministers and bond fide 
elders of the Church are eligible, and 
those who are elected send in their 
commissions, drawn up in legal form, 
to the clerks of Assembly, in order that 
the roll of members may be as much as 
possible completed before the meeting 
of the court. 

The General Assembly enjoys the 
high distinction of having ihe sovereign 
represented in her meetings by a noble- 
man, who is styled the Lord High 
Commissioner. The presence of this 
dignified official is an act of respect to 
the Church, and " the symbol," to use 
the words of Principal Hill, " of that 
sanction which the civil authority is 
ready to give to her legal acts." The 
dignity of his own rank, the liberal 
allowance granted him to maintain his 
hio-h office,* the courteous receptions he 

* 2000Z. a-year are given him to uphold his 
dignity. The members are invited in rotation 
of presbyteries to the State dinners of his Grace, 
given daily during the sitting of the court. 
The late Dr. Chalmers, in his moderatorshrp, 
had the merit of suggesting the discontinuance 
of the Subbath entertainments. 



gives to all the members of the Assem- 
bly, and the splendour of his mimic 
court, are amongst the only traces of 
her ancient grandeur and ceremonial 
which Scotland now retains ; and his 
continued appointment, therefore, the 
friends of the Church have reason to 
hail as a token of recognition by the 
State, of the high and important place 
she holds amongst the public institu- 
tions of the country. But the deference 
that is naturally paid to this represen- 
tative of royalty, and his personal 
attendance in the hall of the Assembly, 
where he sits in military costume, on 
a raised and canopied throne, sur- 
rounded by a numerous retinue, and 
the gaudy emblems of pomp and 
pageantry, is liable to be misconstrued. 
In point of fact, it does create a suspicion 
amongst ignorant persons and strangers, 
that he is there for the purpose of pre- 
serving order — of fettering the liberty of 
discussion, and keeping himself in readi- 
ness to interpose his authority whenever 
any thing is said or done, derogatory in 
his opinion to the power or prerogative 
of his royal master.* It is necessary, 
therefore, to state, that such impressions 
are altogether founded in error : for 
not only have most or all the subjects 
brought under the cognizance of the 
Assembly been previously agitated with 
unfettered freedom in the inferior courts, 
but the history of the Church, since the 
Revolution, has not recorded a single 
instance of interference, on the part of 
the royal commissioner, with the pro- 
ceedings of the court which is honoured 
with his presence. There were, indeed, 
two memorable occasions in 1638 and 
1692, when the royal representative of 
these periods did, contrary to the 
wishes of the court, dissolve the Assem- 
bly, without naming any time for the 
meeting of another; but the Assembly, 
unawed by the abrupt departure of this 

* This mistake was made by no less a person 
than D'Aubigne, who, in describing his im- 
pressions of the General Assembly, makes the 
remark, which seems simply ludicrous to all. 
acquainted with the subject, that the presence 
of the Koyal Commissioner, &c, at once showed 
him that he was in the bond church. — B'Au- 
bigne's England* Scotland, and Germany. 



REV. DR. JAMTESON. 



143 



dignitary, continued its sederunt, and, 
by its own inherent power, fixed a day 
on which the next Assembly should be 
held. The fact is, that the presence of 
the Lord High Commissioner, though 
a usual, is not an essential element in 
the constitution of the supreme court. 
In the years 1644 and 1G45 there was 
no commissioner, and yet this latter 
was the Assembly in which " the 
directory for the public worship of God, 
as drawn up by the Westminster As- 
sembly, was unanimously approven, 
established, and ordered to be put in 
execution throughout this Church."* 
In 1798, the royal commission appoint- 
ing a representative was laid on the 
table, and read at the opening of the 
Assembly, but he did not make his 
appearance till during the second week 
of its sittings. In later times there 
have been many instances when, in 
consequence of indisposition, the com- 
missioner could not attend, or was 
obliged to retire before the conclusion 
of the business, when the court, resolv- 
ing itself into a committee of the whole 
house, continued its deliberations inde- 
pendently of his absence. 

On the day appointed for the meeting 
of the General Assembly, which is 
always on a Thursday, and in May, the 
Lord High Commissioner goes in state 
to St. Giles's church, Edinburgh, where 
a sermon is preached by the last moder- 
ator, and at the conclusion of the ser- 
vice, intimation being giving from the 
pulpit that the supreme ecclesiastical 
judicatory is about to hold its annual 
sittings, he repairs to the Assembly 
hall, where he opens the court with 
prayer. The first business transacted, 
after the roll of members has been 
read, is the choice of a new moderator. 
The present occupier of the chair 
usually proposes his successor, who, 
having; been selected bv the former 
moderators acting as a committee for 
this purpose, and his name having been 
previously communicated to the pres- 
byteries, is generally some well known 

* Stevenson's History of the Church and 
State of Scotland. 



and prominent individual. It remains 
with the house to express their acqui- 
escence in the person nominated from 
the chair, and it is only in peculiar 
circumstances that any opposition is 
made. The moderator now must always 
be a minister,* and it is of the greater 
consequence to make a good choice, as 
not only the respectability of the court 
is, to a great degree, affected by the 
character and capabilities of its presi- 
dent, but, especially, as during the year 
of his official existence, he is the organ 
of communication between the Church 
and the State. The new moderator 
having been introduced and placed in 
the chair, receives from the throne the 
royal commission, which is read, — the 
whole assembly standing, — and ordered 
to be recorded. The commissioner 
addresses the court, and the moderator 
makes a suitable reply. These prelim- 
inaries being gone through, the business 
is commenced by the Assembly dividing 
itself into a number of committees, 1st, 
to answer the royal letter ; 2d, to 
examine commissions, both of which 
meet on Thursday evening ; 3d, a com- 
mittee on bills; 4th, on overtures. 
These two last are composed of an 
equal number of the members of court 
chosen indiscriminately, and they are 
of great importance, as their duty is to 
select and arrange the subjects that are 
to be publicly brought before the As- 
sembly. On Friday, the house dedicates 
the sederunt to devotional exercises ; 
two ministers, members of court, being 
appointed to conduct the service, who 
are expected to direct their prayers 
especially for divine light and guidance 
to the Assembly in all its delibera- 
tions, and for a blessing on the office- 
bearers and members, the work of the 
ministry, and the missionary schemes 
of the Church both at home and abroad. 
It is satisfactory to mention, that for 
many years there has been an increasing 
attendance on these devotional occa- 
sions, nearly as much so as at other 

* Laymen formerly were eligible, as both 
George Buchanan and A. Melville successively 
occupied the chair. The moderator is no-w- 
allowed 200/. to support the honour of the office. 



144 



THE CHURCH OF SCOTLAND. 



meetings of the court. The Assembly 
adjourns on Friday at an early hour. 
The committees on bills and. on overtures 
respectively hold, their first meeting- on 
the Thursday evening, which is gener- 
ally long, and. full of anxious feelings 
to many. The members of these com- 
mittees have a delicate and sometimes 
difficult task imposed on them : their 
duty being to enumerate and consider 
all the papers which have been trans- 
mitted from the inferior courts of the 
Church for judgment, or which, con- 
taining new propositions originating in 
the Church itself, are intended to be 
brought before the Assembly in its 
legislative capacity. The proper func- 
tions of these committees consist in an 
examination of the forms of these 
documents, and the language in which 
they are expressed — to judge whether 
the one is regular and the other 
respectful — to weigh the comparative 
merits of all of them — and form a 
judgment, which of them ought to 
receive precedence — which ought to be 
recommended to the notice of the 
Assembly — and which must be post- 
poned or rejected. These committees, 
therefore, are invested with great 
discretionary power ; and it is easy to 
perceive that in times of danger or 
party strife they might be very formid- 
able, — be led through secret influences 
to suppress what they might deem 
inconvenient to be publicly heard, or to 
strangle in the dark what they do not 
wish should see the light. But there 
is an effectual check to any indiscreet 
or partial exercise of their powers in 
the public discussion which the reports 
of those two committees undergo before 
the house, and in which all who feel 
aggrieved by their decision have an 
opportunity of expressing the grounds 
of their dissent or dissatisfaction. A 
judgment adopted unanimously, or by 
a large majority of either of these 
committees, is justly allowed to have 
great weight; and in general it may be 
remarked, that the intrinsic merits of 
every case are so carefully considered 
in committee, and objections to their 



decision so candidly and fully heard in 
the house, that the utmost impartiality 
is shown in arranging the business of 
the Assembly. A report on this sub- 
ject, so far as it has been matured, is 
usually given at the meeting of Satur- 
day, as also on the same day a draft of 
the answer prepared to the royal letter 
is read for consideration, and an exami- 
nation made into commissions that 
have been reported faulty or on some 
grounds objectionable. It is customary 
at this meeting also to appoint preachers 
to preach on the two Sabbaths the 
Assembly sits. All these arrange- 
ments are but preliminary, and, being 
completed, the Assembly is prepared to 
proceed on Monday, and during the 
rest of the sittings, to the hearing of 
private causes, as well as the consider- 
ation of any proposed alteration in her 
ecclesiastical laws or practice. 

It may be proper to observe that the 
mode of conducting the proceedings of 
the General Assembly is in form similar 
to what is followed in public meetings 
where the business is carried on by 
discussion. The moderator is armed 
with all requisite authority, and should 
any irregularities, such as are incidental 
to all popular assemblies, occur to 
disturb the tranquillity or interrupt the 
decorum of the court, the general 
feeling of the house is enlisted in aid of 
his efforts to restore order. The sense 
of the house is taken by voting. When 
a division is about to take place, the 
doors are ordered to be locked, in order 
that no member may be admitted 
merely for a purpose to influence the 
decision. The names on the roll are 
called over by one of the officers of the 
house, while the others are occupied in 
marking the votes, under the eye 
of the moderator. Each member, 
according to an established rule, is 
expected to rise from his seat, that 
his vote may be distinctly heard, 
and, when the roll is exhausted, 
the result is publicly announced. In 
considering private causes, the Assem- 
bly allows an accused member to plead 
at the bar by counsel, on the merciful 



REV. DR. JAMIE SON. 



145 



ground that, where character and 
interests are at stake, the defendant 
should be allowed the privilege of the 
best advice he can command. Counsel 
are also admitted in similar circum- 
stances to plead at the bar of the synod 
and the presbytery. But it must be 
confessed, that however comfortable 
and important it may be for a person 
under libel to enjoy the aid of an expe- 
rienced lawyer, the admission of counsel 
frequently produces, by the arts of legal 
ingenuity, unexpected obstructions to 
the course of substantial justice. This 
inconvenience is felt particularly in the 
General Assembly, where a counsel 
may have brought the case by appeal 
on a mere point of form. This, of 
course, being all that is contained in 
the record, is decided without the 
merits being entered into; and thus a 
bad case may be prolonged till another, 
and even a third assembly, before a 
final judgment can be pronounced. 
But in the discussion of overtures, that 
is, propositions for the repeal or amend- 
ment of an existing law, or for the 
introduction of a new one, counsel are 
never admitted to take part. The 
consideration of these, as of all else 
that relates to the internal government 
of the Church, is the province of mem- 
bers exclusively ; and in whatever 
quarter they may have originated, — 
although the author of the project may 
not be present, or the presbytery who 
transmitted it cannot furnish a sup- 
porter of their own measure, — yet, in 
the event of its being sanctioned by the 
committee of overtures, some member 
of the house undertakes the duty of 
introducing it. A debate ensues, in 
the course of which it either receives 
unanimous support, or, a counter motion 
being made, its approval or rejection is 
determined by the result of a vote. 

Such is the usual course of proceeding 
in this court. But the General As- 
sembly being the highest judicatory 
of the Church, and meeting only once 
a-year, is invested with full powers to 
decide all matters that properly fall 
within the jurisdiction of a spiritual 



court ; and though the cases that are 
submitted to its decision are, for the 
most part, purely ecclesiastical, and 
frequently even of local and limited 
interest, yet, as in every assembly, 
questions do also occur of a more 
public and general nature, affecting the 
interests of religion and morality, it 
may be proper to describe, with a little 
more minuteness, the nature and extent 
of its constitutional authority. 

Its judicial power includes the in- 
fliction or removal of spiritual censures, 
and it extends to every case of that 
description connected with the character 
and morals of the parochial instructors, 
with the exercise of discipline among 
the people, as' well as with the conduct 
of the inferior courts. The right of 
finally determining causes which seri- 
ously affect the usefulness, and even the 
status and worldly interests of parties, 
is a dangerous power to be lodged in a 
body constituted as the General As- 
sembly is, composed of men of various 
powers of judgment and degrees of 
intelligence, unaccustomed to weigh 
evidence, apt to follow the example of 
some bold or skilful leader, and liable 
to those sudden impulses which are so 
apt to move a popular assembly. 
Hence, in the administration of justice, 
this court is not left to the arbitrary 
will or momentary impressions of its 
members, but is obliged to regulate its 
procedure according to fixed and well- 
defined rules. These rules are embodied 
in the Form of Process which received 
the sanction of the Church in 1707, and 
which describes every step from begin- 
ning to end that must be taken in 
criminal processes instituted in the 
ecclesiastical courts. According to this 
code of laws, it is enacted, that when- 
ever a fcuna clamosa prevails, the 
Church, as constituted guardian of 
religion and morals, is bound to inves- 
tigate the grounds of the rumour, by 
instituting a process, — if the case relate 
to a layman, in the kirk-session, — if to a 
minister, in the presbytery. An accusa- 
tion must be drawn out in the form of 
a libel or indictment, containing specific 



146 



THE CHURCH OF SCOTLAND. 



charges, and duly served upon the 
accused. AVhen a case of this nature 
comes before the Assembly from one of 
the inferior courts, the party is cited to 
the bar, and must appear either person- 
ally or by his agent ; and although a 
court like the Assembly is, in many 
respects, ill-suited for the calm and 
dispassionate hearing of private causes, 
yet, its freedom from local prejudices, 
the previous agitation of the case in a 
succession of inferior courts, the imper- 
ative obligation to prepare the cases in 
a printed form, and the consciousness 
that the eye of the public is watching 
their proceedings — all these circum- 
stances tend to pave the way for a 
decision, in which the cause of justice 
is secured, and the purposes of edifica- 
tion promoted. The sentence of the 
Assembly has always been final, even 
when it involves deprivation of office, 
as well as of all the civil emoluments 
attached to it. In consequence of the 
occurrence in 1843, however, there was 
a prevalent impression which, to all 
who had examined the subject, was 
known to be utterly groundless and 
absurd, that this ancient prerogative of 
the Assembly had been taken away, 
and that her judgments, whenever any 
one chose to incur the trouble and 
expense of further litigation, were 
subject to revision by the Court of 
Session. Opportunity for dispelling 
this popular delusion fortunately oc- 
curred, in which the case of a deposed 
minister, was appealed last summer 
before that civil tribunal, and on its 
being called, the judges unanimously 
declared that they had no jurisdiction, 
nor did they, when the Assembly kept 
within its own province, possess any 
legal title to interfere, even though the 
sentence it pronounced might be 
wrong. Thus the judicial authority 
of the spiritual courts was declared 
to be entirely independent of the civil, 
and the most unchallengeable evidence 
afforded, that a case brought regularly 
from the presbytery and synod to the 
supreme court of the Church shall 
44 there tak' end." 



The General Assembly also possesses 
the power of an ecclesiastical parlia- 
ment, as well as of a judicial court : 
for to her belongs the prerogative of 
passing all those enactments which are 
called the "rules of the Church:" — not 
only bye- laws and sets of regulations 
for guiding practice in some delicate 
department, but all those general laws 
which govern the practical working of 
the Presbyterian system. But, in a 
court of brief duration and ephemeral 
authority like the Assembly, in which 
many persons are found displaying 
an irrepressible fondness for legis- 
lation, measures are likely sometimes 
to be proposed and adopted, which 
subsequent experience may show 
to be inexpedient or wrong. To 
prevent precipitation and afford time 
for the full consideration of all new 
propositions, an act was passed in 
Assembly 1697, by which it was 
provided that the legislative power of 
that supreme court was to be exercised 
within certain limits ; and these limits, 
as defined, were, that every measure 
sanctioned by the General Assembly 
should be transmitted to presbyteries, 
by whom it should be deliberately con- 
sidered before the meeting of another 
Assembly, — when, if it appear to have 
gained the approval of forty presby- 
teries, it should be enacted into a law. 
This act, which was not legalized till 
itself had run the course it recom- 
mended for general practice, received 
the name of the Barrier act; and, 
according to its provisions, every over- 
ture, which is honoured with the legal 
support, is henceforth ranked amongst 
the permanent laws of the Church. It 
is an important enactment — so impor- 
tant as often to be called the bulwark 
of the Church's safety : and as a 
prudent as well as simple expedient to 
prevent a sudden or indiscreet exercise 
of power from whatever quarter, it 
deserves the highest commendation. 
It is, in fact, an appeal by the members 
of the ecclesiastical parliament to their 
constituents. But experience, ere long, 
showed that it is not easy to secure the 



REV. DR. JAMIESON. 



147 



immediate attention of so large a 
majority of presbyteries, as is specified in 
the Barrier act ; and hence the Assembly, 
by virtue of its own authority, converts 
every measure intended for transmission 
into an interim act. This arrangement 
gives it at once the force of a law which 
is binding on theoffice-bearers; and it is 
recommended by its undoubted influence 
in stimulating the attention of presby- 
teries to report on it to the ensuing- 
Assembly, in order to expunge it if 
bad, or register it in the statute-book, 
if found excellent and workable. 

But neither the judicial nor legisla- 
tive power of the General Assembly 
would be of much avail, if she did not 
possess further the right of superinten- 
dance and control in directing all 
ecclesiastical affairs. The ordinary 
business of the Church, such as licensing 
probationers, inducting ministers, &c, 
she commits to presbyteries, who, in 
the regular performance of their duties, 
act as the officers of the church. A 
considerable amount of discretion, of 
course, is granted to them; and as they 
are presumed, from their local know- 
ledge, to be the best judges of what 
is for edification, they enjoy, in ordi- 
nary circumstances, full freedom in 
conducting their proceedings as to their 
wisdom may seem fit. But, from the 
first, the powers of presbyteries and 
synods were minutely defined in the 
second Book of Discipline, which was 
adopted by the Assembly in 1578, and 
ratified by Act of Parliament 1592 ; 
and, according to this work, which 
still continues an authority in the 
Church, it is a fundamental principle in 
Presbyterian government, that all the 
inferior courts are amenable to the 
tribunal of the General Assembly. In 
that court is vested the supreme exe- 
cutive authority, which she exercises 
"with steady, constant, and, at the 
same time, vigilant activity; and by 
virtue of which she has appointed, with 
a view of ensuring uniformity, as well 
as regularity and accuracy of proceed- 
ing, that the records of the inferior 
judicatories shall undergo a periodical 



examination, —the books of presbytery 
at each meeting of synod, and those of 
the synods during the sitting of the 
Assembly, so that by this means the 
whole ecclesiastical machinery is main- 
tained in practical efficiency. More- 
over, with a view of enforcing her 
judgments, and carrying her laws into 
execution, the General Assembly, in all 
her deliverances, enjoins the inferior 
courts always to proceed according to 
the rules of the Church. Nay, in the 
exercise of her nobile officium, she 
occasionally summons judicatories and 
individuals to her bar, to receive 
admonition or censure, as circum- 
stances may demand; and in the 
event of her perceiving a presbytery 
refractory, and determined on pursuing 
a course, which the collective wis- 
dom of the Church disapproves, she 
prescribes special directions for their 
observance, describes the place, time, 
and manner of their duties, with a 
minute particularity that deprives them 
of all discretionary power, and imposes 
on them the merely ministerial duty of 
executing her commands. Such a 
right of executive power, exercised with 
wisdom, and in the spirit that should 
characterize a Christian court, is calcu- 
lated to be of the greatest utility, as 
not only a check to the influx of irregu- 
larities, but a preservative of soundness 
and purity in doctrine, as well as of an 
orderly and uniform practice in all 
parts of the Church. 

In the disposal of matters so exten- 
sive as those, which, according to the 
preceding view of its great constitu- 
tional powers, it is the province of the 
General Assembly at its annual meeting 
to discuss, much diversity of opinion 
may be expected to appear amongst its 
members. Indeed, considering the 
elements of which it is composed, 
ministers and elders, — the latter of 
whom, besides being certified as bond 
fide acting in that capacity in a 
church, are always distinguished by 
their status in society, as well as their 
literary qualifications, — Professors of 
universities, and representatives of 



148 



THE CHURCH OF SCOTLAND. 



town councils, members of the aristo- 
cracy, the bar, and, till lately, of the 
bench, — it is impossible but that its 
councils should exhibit the most vary- 
ing shades of sentiment and feeling, 
according as the subjects brought before 
it are viewed by a body of men moving 
in such different walks, and accustomed 
to such different habits of thought. As 
a popular Assembly, it presents a noble 
arena for eloquence ; and we do not 
know any other court in Scotland at 
least, which can exhibit a spectacle of 
equal interest, — as when on & field day, 
the peer and the untitled country gen- 
tleman, the learned lawyer and the 
humble parish minister, are seen com- 
mingling on the same floor, in the eager 
but bloodless strife of intellectual gladi- 
atorship. It is sometimes alleged as a 
discreditable fact, that there are two par- 
ties in the Assembly, and that as all its 
members, with the exception of a few, 
who may be said, in parliamentary 
phrase, to occupy the cross benches, 
range themselves under the banners 
of a well-known leader on one or the 
other side of the house, — one can almost 
always anticipate in every great ques- 
tion what the result will be. It cannot 
be denied, that there have long been two 
parties, the moderate and the evangelical 
or high flyer's, as they have been some- 
times derisively styled. But this circum- 
stance — the existence of sect or party, 
unless the triumph of one over the 
other is maintained in the worst spirit 
of partizanship — -is no just cause of 
reproach ; for party, in the present 
condition of our nature, is unavoidable 
in every highly cultivated state of 
society ; and it may be safely affirmed, 
that there has been no period, in the 
history of the Church of Scotland, or 
indeed of any other church, which has 
been without such divisions. The 
ground of separation between the two 
parties may be said to have ceased, for a 
long series of years, to be a religious one; 
it narrowed, for some time previous to 
1843, to a difference in their theoretical 
views on the constitutional law and 
practice of the Church; while there 



were very many who, shrinking from 
the holders of extreme principles on 
either side, approached each other by 
varying shades of opinion. And yet 
even then, when party strife had 
reached its culminating point, it was 
said by the late Dr. Welsh, in his 
concluding address from the modera- 
tor's chair in the Assembly, 1842, that 
however much the members might be 
divided on other points, there was but 
one mind and one spirit in the house, 
in maintaining purity of doctrine, and 
supporting the missionary schemes of 
the Church. Since that time, party has 
been in a great measure forgotten, or 
sunk in a common effort to promote 
the weal of the Church ; and certainly 
nothing has occurred to affect, but 
much to confirm, the memorable verdict 
of Dr. Welsh. 

It remains only to add, that on 
Monday, the tenth free day of its 
meeting, the General Assembly is 
brought to a close. In the evening of 
that day it is dissolved by the commis- 
sioner, as to its civil capacity, in the 
name of Her Majesty, and then by the 
moderator, as to its spiritual jurisdic- 
tion, in the name of the Lord Jesus 
Christ, as the head of his Church. 

Many subjects, which properly fall 
under its cognizance, cannot be over- 
taken in the limited period* during 
which the Assembly sits, and a portion 
of the business is reserved for the com- 
mission of the General Assembly. This 
is a supplementary court, consisting of 
a committee of all the members of the 
house, the moderator having the power 
to add one more. It is invested with 
full power to decide all cases as in the 
Assembly itself, and from its judgments 
there is no appeal. But there is a 
means of redress against any alleged 
injustice in the decisions of this com- 
mission, — in the power which belongs 
either to the party aggrieved, or to any 
member of court on complaining to 
the next Assembly ; and on hearing 
such complaint, that Assembly may 
reverse or change the sentence, as to 
its wisdom may appear right. The 



REV. BR. JAMIESON. 



149 



Commission holds its first meeting 
generally for three days, on the disso- 
lution of the Assembly. Besides the 
disposal of the cases remitted to it by 
the supreme court, it is invested with 
a high responsibility ; for, remaining 
in existence during the whole year, it 
receives general instructions to watch 
over every occurrence that affects the 
interests of the Church, or of religion 
and education in the land. It also 
holds stated • meetings every quarter, 
on the second Wednesday of August, 
the third Wednesday of November, 
and the first Wednesday of March. 
But should any emergency arise, 
or a requisition be addressed to the 
moderator by a sufficient number of 
members of last Assembly, it is compe- 
tent for that officer to call an extraor- 
dinary meeting. It requires thirty-one 
to constitute a quorum of the Commis- 
sion, of whom twenty-one must be 
ministers. It holds only a delegated 
authority, and it is answerable to the 
Assembly in the event of having 
exceeded its powers, of interfering in 
public matters without a strong neces- 
sity, or of neglecting its important 
trust to take care, ne quid detrimenti 
respublica caperet. 

Such is a general view of the wor- 
ship, constitution, and practice of the 
Church of Scotland, as it has existed 
since the Revolution. An Act of the 
Scottish Parliament was passed in 
1592, which ratified the second Book 
of Discipline, as well as the whole 
system of Presbytery ; and that has 
generally been considered the law of 
the land establishing our ecclesiastical 
constitution. At the Revolution in 
1688, which restored order after the 
religious wars, and the long unsettled 
state in which the country had been in 
the seventeenth century, an Act was 
passed "for securing the Protestant 
religion and Presbyterian church gov- 
ernment," which was afterwards incor- 
porated with the Treaty of Union, and 
became a fundamental article and con- 
dition thereof, in which it "is pro- 
vided and declared, that the true 



Protestant religion, contained in the 
Confession of Faith, with the form and 
purity of worship then in use within 
the Church of Scotland, and its Presby- 
terian church government and disci- 
pline, that is to say, the government of 
the Church by kirk-sessions, presbyter- 
ies, provincial synods, and General 
Assemblies, all established by the Acts 
of Parliament before referred to, pur- 
suant to the Claim of Right, shall 
remain and continue unalterable ; and 
that the said Presbyterian government 
shall be the only government of the 
Church within the kingdom of Scot- 
land." During the long period of more 
than 160 years, since that memorable 
era in our country's history, the Church 
of Scotland has been associated in 
friendly alliance with the State ; nor has 
she, in our opinion, suffered from that 
union in the slightest degree in her 
spiritual character, or been subjected 
to any limitation of her powers, except 
what is inseparaole from her existence 
in the form of an establishment. The 
public standards that embody her views 
of Christian doctrine and duty, and the 
platform of Presbyterian worship and 
government she erected, continue pre- 
cisely the same as when she first gave 
them "a local habitation and a name" in 
Scotland. But they were also adopted 
by the State, and from the moment she 
became an Established Church, and her 
Confession of Faith, with the Directory 
of Worship, was ratified by the State, 
she could not alter either of these 
without a violation of the compact. 
She holds them now by the same 
tenure by which she holds her civil 
emoluments : and every part of them 
is declared by the secular authority, 
so long as she retains her national 
endowments, to be an essential and 
unalterable part of her constitution. 
But we do not see how, by the fact of 
an alliance at first in which she, with 
her recognised creed and existing 
form of government, and all its organi- 
zation, was incorporated among the 
public institutions of the land, she 
surrendered any portion of what pro- 



150 



THE CHURCH OF SCOTLAND. 



perly belongs to her as a Church of 
Christ. Still less do we see how, by 
the Scotch Benefices Act, passed in 
1843, — which was not a new settlement, 
but merely an act declaratory of what 
the law was, it can be said that the 
jurisdiction of the Church was pros- 
trated, and her spiritual independence 
infringed. We are aware that this 
view of her present constitution will 
meet with a denial : — a denial that was 
practically given in 1843 by the seces- 
sion of a large number of ministers, 
among whom were some of high char- 
acter and talents — who, while within 
the pale of the church, were its brightest 
ornaments, and whose withdrawal into 
the ranks of dissent must ever be the 
subject of deep regret. But, agreeing 
with them to a great extent, we have 
all along been of opinion, that, in the 
words of the Duke of Argyle,* they 
pushed their principles to an extreme 
which in no Established Church was 
ever practically reached. Not cer- 
tainly in the Church of Scotland, — for 
every one, who has ever been present 
at the discussion of the politico- ecclesi- 
astical questions that are agitated in 
the General Assembly, is aware that 
particular measures are often objected 
to as being ultra vires ; and that 
reference is ever and anon made to Acts 
of Parliament, that define her duties as 
well as her privileges. Besides, it is 
the doctrine of the Church's own 
standard, that the civil magistrate, 
i.e. the State, has a right to call As- 
semblies as well as to preside in them ; 
and surely it is common sense, that if 
the State has guaranteed important 
benefits to her, it has a right to see that 
she carries out her ecclesiastical system, 
or that she should be called to perform 
her duties, if she neglect them. The 
sovereign's presence, by an accred- 
ited commissioner, is the method 
by which satisfactory evidence of 
their performance is obtained. But 
he has nothing to do with the 
internal management of the Church. 
That duty belongs to her office-bearers 
* Endowment Meeting, City Hall, 1852. 



alone, to whom is committed the power 
of the keys. In matters established by 
human authority, their judgments may 
be appealed from and reversed by the 
civil courts ; but, in the management 
of all business of a purely ecclesiastical 
nature, conducted in a church court 
that is duly constituted, they possess a 
spiritual independence complete and 
inviolable : — all the more complete and 
inviolable that it rests on the securities 
of fixed and clearly-defined law. 
Moreover, not only does the spiritual 
independence of the Church remain, in 
our humble opinion, undiminished and 
entire, but greatly increased facilities 
have been given since 1843 for the 
practical working of her system as an 
Establishment. Patronage continues 
on the statute-book of the land, but by 
Lord Aberdeen's bill, commonly called 
the Scotch Benefices Act, provision is 
made that the Presbytery shall pay 
regard to the character and number of 
objectors, and have power to judge 
whether, in all the circumstances of the 
case, it be for edification that the 
settlement shall take place ; so that, 
unless the ecclesiastical courts are un- 
faithful to their trust, there can be no 
intrusion of a minister on a reclaiming 
parish. Chapels of Ease, or quoad 
sacra churches, there are in great 
numbers — an inferior kind of churches 
or auxiliary places of worship, which 
the necessities of an increasing popula- 
tion have called into existence. But, 
Sir James Graham's Act provides, that 
instead of the concurrence of three-fourths 
of the heritors, which the law formerly 
required, the consent of a majority only, 
together with security for a competent 
endowment, is sufficient to raise those 
chapels to the dignity and territorial 
privileges of Parish Churches. In fine, 
however the Church of Scotland may 
at times, since the Revolution of 1688, 
have exhibited a secular character, or 
been open to the charge of laxity in 
discipline, or want of zeal in evangel- 
izing, those deficiencies are traceable to 
the conduct of her ecclesiastical courts 
alone, and cannot with truth be said 






KEV. DR. JAMIESON. 



151 



to be the natural or necessary result of 
her position as an Establishment. In 
no degree is she fettered, by the terms 
of her alliance with the State, in the 
discharge of her proper functions as a 
Church of Christ ; and, in the words of 
the nobleman already alluded to, she 
has never as yet used the tenth part of 
the freedom she possesses. 

It remains now only to advert to the 
arrangements by which the ecclesiasti- 
cal system, described in this brief 
sketch, is carried out into practical 
operation ; and this part of the subject 
embraces the qualifications of ministers, 
the mode of their settlement, the legal 
provision made for them, as well as 
the number of parishes. 

Candidates for the ministry are re- 
quired to pass through an extensive 
course of preparation at one of the 
Scottish universities. Four years must 
be successively devoted to the study of 
Latin and Greek, Logic, Moral Phil- 
osophy, and Natural Philosophy, to- 
gether with such other branches as are 
usually comprehended in a liberal edu- 
cation. The literary and philosophical 
curriculum being completed, the stu- 
dent, on the recommendation of a 
parish minister, is admitted into the 
divinity hall, and spends other four 
sessions in prosecuting the study of 
theology. During two of these sessions, 
he must also include Church History 
and Hebrew, while the last of the four 
is called a, partial session — that is, a 
regular and daily attendance on the 
prelections during the full sessional 
period is not compulsory. These 
rules, as to the education of students in 
divinity, have been long in force — 
although, during the emergency that 
arose in 1843, they were for a few 
years relaxed, the last or partial session 
having been dispensed with. But the 
Church has lately re-enacted the old 
regulations, and wisely considering that 
a well-furnished ministry is of the 
greatest importance to the character 
and usefulness of the Church, is taking 
steps to raise the standard of profes- 
sional qualifications. 



When the student has finished the 
prescribed course, he is proposed to be 
taken on trials for license before the 
presbytery within which he resides. 
The proposal, accompanied by his 
college tickets, and containing a recom- 
mendation from not less than six min- 
isters, is made in private, and must lie 
a month on the table. If no prelimi- 
nary objections are made, the clerk is 
then directed to address circular letters 
to all the presbyteries within the bounds 
of the provincial synod, announcing the 
name of the student, the documentary 
evidence he has produced of having gone 
through the required course of education, 
and the intention of the presbytery to take 
him on trials. If that court of super- 
vision grant leave, the presbytery pro- 
ceed to try the qualifications of the 
student, by examining him first in 
private by a committee, then publicly 
in presence of the court, on all branches 
of his preparatory studies, and lastly, 
hearing him deliver a series of five 
discourses, viz., an essay on some 
theological subject, called a homily ; a 
Latin discourse on a controverted doc- 
trine ; an exercise and addition, con- 
taining a critical exegesis of a passage 
in the Greek text; a lecture and ser- 
mon, such as are adapted to a popular 
audience. The presbytery, on a con- 
junct view of the trials, declare whether 
or not they have been satisfactory, and 
if approved, the student, having heard 
the act against simony read over, and 
signed the formula of the Church, is 
licensed to preach the Gospel, by the 
moderator addressing him in suitable 
terms, and the members of court giving 
him in turn the right hand of fellow- 
ship. He then acquires the name of 
■probationer, that is, he is capable of 
exercising a ministerium vagum, and 
preaching in any place in connection 
with the Scottish Establishment ; but 
he cannot administer sealing ordi- 
nances, nor perform the ceremony of 
marriage — in short, he is not invested 
with the full powers and privileges of a 
minister until he obtain ordination, 
which this Church confers only with a 



152 



THE CHURCH OF SCOTLAND. 



view to a specific charge, in which the 
ministerial duties are to be exercised. 

When a presentation to a benefice ' is 
laid on the table of a presbytery in 
favour of a particular licentiate, the 
first thing that falls to be considered is, 
if the document is a proper instrument 
emanating from the undoubted patron, — 
whether the crown, private individual, 
town council, or communicants in a 
parish, — and is drawn up in legal form. 
The next thing for consideration is, 
the presentee's letter of acceptance, and 
an extract, on stamped paper, of his 
license to preach the Gospel, together 
with a certificate of his having taken 
the oaths to government. These prelim- 
inaries being satisfactorily gone through, 
the presbytery proceed to examine 
his qualifications; and although he is a 
licentiate of another presbytery, this 
court, within which the parish lies to 
which he has been presented, has a 
right to try him again, by prescribing 
the same course as in the case of 
students for license. No presbytery is 
at liberty to refuse : for, by the Act of 
the Scottish Parliament, 1592, which is 
still in force, " presbyteries are bound 
and astricted to receive and admit 
whomsoever is presented by the proper 
patron, if they find him qualified." In- 
timation, which is generally done by 
the moderator, and is called " serving 
the edict," is made from the pulpit of 
the parish concerned, that the presentee 
will preach on a particular Sabbath 
before the congregation ; and also, 
according to recent regulations, next 
day in the same church, in presence of 
the presbytery. The discourses thus 
preached are at the conclusion of the 
service, enclosed in a sealed packet, 
and put into the hands of the moderator 
or clerk, to be ready for reference, if 
occasion should arise. A day is after- 
wards fixed for the presbytery again 
meeting in the vacant church, and of 
this previous notice must be given from 
the pulpit at least ten free days. At 
the time appointed, a sermon is preached 
by the moderator, and, at the conclu- 
sion of the service, the people, being- 



informed of the steps already taken 
towards the settlement of a minister, 
are afforded an opportunity to express 
their sentiments with respect to the 
presentee — first, by their being invited 
to sign a call in his favour; and, 
secondly, by the question being publicly 
asked, whether any present have objec- 
tions. This is the way in which the 
evils that may arise from the abuse of 
patronage are sought to be prevented in 
the Church of Scotland. It was from the 
neglect or contemptuous disregard of 
these checks by the ecclesiastical courts, 
that the secessions of last century- took 
place ; that the Erskines with their 
associates, and subsequently Gillespie, 
were driven into dissent, because they 
would not be accessory to the settlement 
of obnoxious presentees, — although it 
must be confessed, that these good men 
wished to carry the popular element to 
a greater extent than had ever existed 
in the Church since the establishment of 
Presbytery. The call is an ancient and 
indispensable rule of the Chinch ; and, 
although Lord Brougham declared, that 
in the eye of the civil law, it had no 
more effect than " the recalcitration 
of the champion's horse on the day of 
coronation," it is an excellent practice 
— of the greatest utility and importance 
in affording to the people an oppor- 
tunity of welcoming their new minister, 
and to him an evidence of their wil- 
lingness to " submit to him in the 
Lord." Formerly, objections could be 
lodged against a presentee only in 
reference to life and doctrine, and in rare 
cases, in which physical defects were 
alleged to exist, such as the wanting of 
Gaelic in a Highland parish, or total 
deafness, weakness of voice, and such 
infirmities, as rendered it impossible to 
discharge the ministerial functions. 
But by the existing law, objections of 
every kind can be received ; and the 
presbytery, having regard to the char- 
acter and number of the objectors, as 
well as all the circumstances of the 
case, are empowered, if they see fit, to 
stop the settlement. The presentee, of 
course, can appeal to the superior 



EEV. DR. JAMIESON. 



153 



courts. But if the Assembly — the 
court of last review — homologates the 
decision, there the matter "taksend," 
and the presentee is set aside. 

When the way is paved for a settle- 
ment, the presbytery, on a day previ- 
ously announced, meet in the vacant 
church, a sermon is preached by one of 
their number who • is appointed to 
preside, — after which, having narrated 
the various steps that have been 
taken, he puts to the presentee, 
in presence of the congregation, a 
series of questions as to his belief in 
the Scriptures, his approval of the 
Confession of Faith, his willingness to 
submit to the rules of the Church, and 
his acceptance of the call to be minister 
in that place. Satisfactory answers 
having been received to these interro- 
gatories, the preacher descends from 
the pulpit to a space in front, where 
he engages in prayer, and, in the 
course of it, he and the brethren 
of presbytery, forming a circle round 
the presentee, who is in the attitude of 
kneeling, lay their hands on his head. 
This forms the whole ceremony of ordi- 
nation to the office of the minister, and 
it is one of the most solemn and im- 
pressive spectacles that can be witnessed. 
At the conclusion, he is declared minis- 
ter of that church, in the name of the 
Lord Jesus Christ, and receives the 
right hand of fellowship. This done, 
the preacher, returning to the pulpit, 
addresses suitable advices both to the 
new minister and his flock. At the 
conclusion of the service, an opportunity 
is given to the people to shake hands 
with their pastor at the door as they 
retire. When left alone with the pres- 
bytery, he signs the formula, and his 
name is thereafter added to the roll. 

In the case of a presentee who is 
already discharging the duties of the 
ministry, the same general course is 
observed, with a due regard to the 
difference of circumstances. On his 
presentation being lodged, the presby- 
tery who receive it appoint one or two 
of their number to repair as their com- 
missioners to the presbytery, within 



whose bounds the minister presented is 
at present officiating, and to state such 
reasons as may seem good to them for 
urging his translation to a new sphere. 
That presbytery appoint one of their 
members to officiate in his pulpit on a 
specified Sabbath, for the purpose of 
intimating to his people, at the close 
of the service, that their minister 
is contemplating a removal, and that 
if the congregation have any objec- 
tions to urge against it, they must 
compear at the next meeting of 
the presbytery. It remains with 
that court to determine whether it is 
for the majus bonum ecclesice that he 
should be translated. It may be that 
the people compear to object, and then 
the presbytery, taking into consideration 
the circumstances of the two competing 
parishes, may refuse to sanction his 
translation. Several instances of such 
refusals have occurred at no distant 
date. But if the presbytery decern that 
his removal will place him in a greater 
sphere of usefulness, they convey an 
expression of their concurrence to the 
presbytery, before whom his new pre- 
sentation has been laid. Steps are 
forthwith taken to proceed with this 
translation according to the rules of the 
Church, and the same forms are ob- 
served as in the settlement of a presen- 
tee, except tha/t the act of ordination 
is not repeated. 

On a church or parish becoming 
vacant, by death or otherwise, a mem- 
ber of the presbytery is appointed on 
the ensuing Sabbath to declare it so, 
and, at the same time, formal intima- 
tion of the vacancy is sent to the 
patron. Six months are allowed him 
by law to make his selection ; and if, 
on the expiry of that period, he has 
failed to exercise his privilege, the 
right of presentation comes tanquam 
jure devoluto, into the hands of the 
presbytery. Patronages are well known 
to be sold and bought with or without 
the possession of property in the parish 
in which the right of advowson is 
to be exercised. But in a country 
where the greatest horror of simonaical 



154 



THE CHUECH OF SCOTLAND. 



practices is entertained, provision is 
made that the sale of a patronage shall 
be null and void, if it be made during a 
vacancy ; and probationers are warned, 
as we have already said, at the time of 
receiving their license, that the Church 
will scrutinize with the greatest jeal- 
ousy, every charge of a pecuniary 
compact. A patron, in order to present 
to a vacant parish, must qualify to 
government, and an extract of his 
having done so must be laid on the 
table of the presbytery, along with 
the presentation. Persons of any 
evangelical denomination may be 
patrons, but a Papist cannot. In 
general, patronage is held as a 
trust by a superior for the benefit of 
the parish in which he possesses a 
patrimonial interest; and the attach- 
ment which resident proprietors natu- 
ally feel towards the people amongst 
whom they dwell, together with the 
influence of public opinion, affords a 
security for the judicious and careful 
exercise of the right. This observation 
is especially applicable to the patron- 
ages vested in the crown, which has for 
many years shown a strong disposition 
to settle vacant parishes in accordance 
with the wishes of the people, wherever 
there appears a general agreement, or 
unanimity in their choice. 

The care of vacant churches devolves 
on the presbytery of the bounds, who send 
one of their number to officiate in rota- 
tion every alternate Sabbath, leave being 
usually given to the people, when 
they apply for it, to provide, at their 
own expense, a preacher for the inter- 
mediate days. It is strongly recom- 
mended, that members of presbytery, 
who are appointed to supply vacant 
parishes, appear in propria persona, 
as there are frequently baptisms or 
other duties that demand the services 
of an ordained minister ; and especially 
on those occasions when presbyterial 
intimations have to be made, no cause 
but one of strong necessity is admitted 
to justify the employment of a substi- 
tute. 

Every parish must have a church 



in which divine worship may be cele- 
brated. The size of a parochial church 
must be proportioned to the number of 
inhabitants, and the law has fixed that 
it shall be capable of accommodating 
two-thirds of the examinable popula- 
tion, that is, two-thirds of the parish- 
ioners above twelve years of age. It 
is for the permanent population, how- 
ever, that this provision requires to be 
made ; for if a manufactory or a mining 
establishment should suddenly spring up 
to occasion, by the influx of workmen, a 
great increase in the number of inhab- 
itants, the requisite church accommoda- 
tion must be provided by the erection 
of a chapel, through means of voluntary 
subscription or private munificence. The 
parish church is designed for the use of 
the permanent residents, and the 
amount of accommodation must be 
provided for the whole inhabitants, 
however much dissent may prevail, 
and even although a part of the popu- 
lation consist of Highlanders, who 
require a Gaelic chapel for themselves. 
The duty of building and repairing 
a parish church devolves upon the heri- 
tors or proprietors ; and the rule usually 
followed in apportioning the amount of 
assessment on each, in a purely land- 
ward parish, is, according to the valued 
rent of his estate ; but in a parish partly 
rural, partly burghal, according to the 
real or actual rent of the properties. The 
heritors, when convinced of the urgent 
necessity for repairing an old or build- 
ing a new church, may assess them- 
selves ; but if they fail to discharge their 
legal obligation, it is the duty of the 
presbytery, on the report of competent 
tradesmen, to ordain the necessary 
repairs, or an entirely new building; 
and this decree of the presbytery, sit- 
ting in a civil capacity, and issued in 
due form, has the force of law. It is 
not the province of the ecclesiastical 
court to interfere with the proposed site 
of the church, with the style of its 
architecture, or with the amount of 
expenditure. They have to determine 
only whether it be sufficient for the 
wants of the population; and even 



REV. DR. JAMIESON. 



155 



should it be contemplated to remove 
the church from one part of the parish 
to another, to the inconvenience of the 
minister and some of the people, the 
right of deciding in such a case belongs 
not to the presbytery, but to the lords 
of session, who act as commissioners, 
and by whom a purpose of removal, if 
backed by three-fourths of the heritors, 
and the general voice of the inhabitants, 
may be sanctioned. The church sit- 
tings are distributed according to the 
same rules which determine the propor- 
tion of expense each heritor has to pay 
in the erection or repair of the building. 
The heritors first of all choose their family 
seats. After the patron, the chief heritor 
has the right of choice, and all the rest 
according to the relative amount of 
their valued rents. Then the area of 
the church is divided in conformity with 
the same rules ; different parts are ap- 
propriated to different heritors, and as 
the sittings are intended for the accom- 
modation of their respective tenantry, 
it is not competent for any proprietor 
to lease them, or to bestow them on 
strangers. Should he sell his estate, 
or portions of his estate, the sittings 
in the church are transferable along 
with the property, either in whole 
or in part. This division of the area 
of a church is sometimes made by the 
kirk-session or by the presbytery ; but 
as disputes may arise, and a single 
proprietor has it in his power to dispute 
their arrangement, it is usual to invite 
the services of the Sheriff, whose judi- 
cial distribution carries the force of a 
legal enactment. In landward parishes 
the church accommodation is free, but 
in towns magistrates are entitled to let 
the sittings in churches, — only, however, 
for the purpose of levying rent sufficient 
to keep the edifice in proper repair, as 
well as defray the necessary expense of 
ordinances. 

The custody of the church is, for ordi- 
nary purposes, committed to the minis- 
ter, as without his consent or permis- 
sion, — subject of course to that of the 
presbytery, no worship can be cele- 
brated, and no minister, whether of a 



different persuasion, or even of the 
Established Church, can occupy the 
pulpit. But the church, being not con- 
sidered in Scotland as a res sacra, as 
in other countries where such edifices 
are formally consecrated, is used some- 
times during the week for other pur- 
poses than those of worship — for meet- 
ings of heritors, of kirk sessions, of law 
courts, or of freeholders for municipal 
or parliamentary elections. 

The provision made for parish minis- 
ters by the law of Scotland consists of 
a stipend, arising from a tax on land. 
It is raised on the principle of commut- 
ing tithes or teinds into a modified 
charge, — the fifth of the land produce, 
according to a method introduced in 
the reign of Charles I., ratified by 
William III., and unalterably estab- 
lished by the treaty of union. To 
make this intelligible, we may observe, 
that at the Reformation the teinds were 
appropriated by the crown, with the 
burden of providing for the minister. 
They were in after times often be- 
stowed as gifts on private individuals 
totally unconnected with the parish, 
and who thus came so far in place of 
the crown. These persons received the 
name of titulars, from being entitled to 
collect from the heritors the unappro- 
priated teinds; but they were also 
bound, on demand, to sell to any 
heritor the titularship to his own teinds 
at nine years' purchase. From the 
collective land -produce of a parish, the 
court of teinds determines how much is 
to be allotted for the support of the 
minister. This general decree having 
fixed the amount, a common agent, 
appointed by the court, proceeds to 
divide it proportionally among the 
landholders, and this division, when 
fully made, is sanctioned by the court. 
It is called a decreet of modification, 
and forms the authority or rule, ac- 
cording to which alone the minister 
collects his stipend. According to 
this system, which has proved a 
very happy settlement of a qucestio 
vexata, the burden falls not on the 
farmer or tenant, as in other countries 



156 



THE CHURCH OF SCOTLAND. 



where tithing exactions are made, but 
on the landholder or titular of the 
teinds, to whom a privilege of relief 
is opened by having them fixed. 
He may value them, that is, to use the 
words of Principal Hill, " lead a proof 
of their present value before the Court 
of Session, and the valuation, once made 
by authority of that court, ascertains 
the quantity of victual, or the sum of 
money in the name of teind, pay- 
able out of his lands in all time coming." 
The advantage of this system is, that 
it enables proprietors to know exactly 
the extent of the public burdens on 
their estate, and the teind appropriated 
to the maintenance of the minister, or 
to educational and other pious uses, being 
sacred and inviolable, is always taken 
into account, and deducted in the pur- 
chase or sale of lands. But that would 
not be so advantageous to the minister 
by fixing his income at one invariable 
standard, were it not that provision is 
made for an augmentation of stipend 
every twenty years in parishes where 
there are free teinds. This is done by 
the minister instituting a process before 
the judges of the Court of Session, who 
act as commissioners for the plantation 
of kirks, and valuation of teinds ; and 
in this process the act 1808 requires 
that he shall summon not only the 
heritors of the parish, but also the 
moderator and clerk of presbytery as 
parties. In the event of the minister 
being able to prove a great advance in 
the social and agricultural state of the 
parish, the judges grant his application, 
allocating some additional chalders ; 
but where the arguments pleaded 
appear to them unsatisfactory, they 
give a small addition, or refuse alto- 
gether. In many parishes, however, 
from the teinds being exhausted, minis- 
ters had no prospect of augmentation 
in the ordinary way ; but redress was 
afforded through the liberality of Mr. 
Percival's government in 1810, which 
used their influence in procuring an 
act of parliament to be passed, accord- 
ing to which all stipends in the Estab- 
lishment should, out of the exchequer, 



be made up to £150. This, though 
but a poor and inadequate provision 
for men of a liberal profession, was 
felt and gratefully received at the time 
as a great boon. But such is the 
mutability of human society, that these 
stipends which in 1810 formed the 
minimum, are now greatly superior to 
many which at the same period were 
considered, for Scotland, rich benefices; 
but, which being wholly paid in grain, 
have, through the late agrarian law, 
fallen far below that standard.* The 
incomes of city ministers are paid 
wholly in money. Besides the sti- 
pend, every parish minister has a right 
to a manse or parsonage -house, garden, 
and offices, — the style as well as the 
extent of accommodation being gener- 
ally proportioned to the value of 
the benefice and the character of 
the neighbourhood. According to 
law, the glebe consists of four acres 
of arable land, although, in point 
of fact, it generally exceeds that 
measure ; and, besides, most ministers 
have a grass glebe, sufficient for the 
support of a horse and two cows. All 
these, by a late decision of the Court 
of Session, are exempt from poor rates 
and similar public burdens. Ministers 
in royal burghs are entitled to manses, 
but those in other cities and towns 
have none. 

There are 963 parish churches, 42 
parliamentary churches, in all 1005. 
In this enumeration, collegiate churches 
are reckoned one parish. There are, 
besides, a great many Chapels of Ease 
and quoad sacra churches, fourteen of 
which have recently been erected 
into new parishes, in terms of Sir 
James Graham's Act, and seventeen 
additional districts are in the course 
of erection. " In only five parishes is 
the minister chosen by the people ; in 
581 he is selected by individual noble- 
men or gentry, in 289 by the crown, 
in 52 by town councils, in 31 by the 
crown in conjunction with nobles or 
gentry, in 10 by universities," &c. 

* A sum of £8 6s. 8d is generally allowed 
over and above for communion elements. 



157 



THE FEEE CHUECH OF SCOTLAND. 



BY KEY. WILLIAM WILSON, 



DUNDEE. 



The Free Church of Scotland was 
organized as a distinct religious com- 
munity in May, 1843. The General 
Assembly of the National Church was 
appointed to be held in Edinburgh on 
the 18th day of May in that year. 
When its members had all assembled in 
the ordinary place of meeting, and her 
Majesty's Commissioner, accompanied 
by the principal officers of State in 
Scotland, had taken his place, the Mo- 
derator of Assembly, instead of consti- 
tuting the meeting in the usual form, 
rose and read the following protest, 
which had been previously prepared : — 

We, the undersigned ministers, and 
elders, chosen as commissioners to the 
General Assembly of the Church of Scot- 
land, indicted to meet this day, but 
precluded from holding the said Assem- 
bly by reason of the circumstances 
hereinafter set forth, in consequence of 
which a Free Assembly of the Church 
of Scotland, in accordance with the laws 
and constitution of the said Church, 
cannot at this time be holden — 

Considering that the Legislature, by 
their rejection of the Claim of Right 
adopted by the last General Assembly 
of the said Church, and their refusal to 
give redress and protection against the 
jurisdiction assumed, and the coercion 
of late repeatedly attempted to be ex- 
ercised over the Courts of the Church 
in matters spiritual by the Civil Courts, 
have recognized and fixed the condi- 
tions of the Church Establishment, as 
henceforward to subsist in Scotland, to 
be such as these have been pronounced 
«nd declared by the said Civil Courts 



in their several recent decisions, in re- 
gard to matters spiritual and ecclesias- 
tical, whereby it has been held inter 
alia, — 

"First, That the Courts of the 
Church by law established, and mem- 
bers thereof, are liable to be coerced by 
the Civil Courts in the exercise of their 
spiritual functions ; and in particular 
in the admission to the office of the 
holy ministry, and the constitution of 
the pastoral relation, and that they are 
subject to be compelled to intrude minis- 
ters on reclaiming congregations in 
opposition to the fundamental principles 
of the Church, and their views of the 
Word of God, and to the liberties of 
Christ's people. 

*' SecoJid, That the said Civil Courts 
have power to interfere with and inter- 
dict the preaching of the Gospel and 
administration of ordinances as au- 
thorised and enjoined by the Church 
Courts of the Establishment. 

" Third, That the said Civil Courts 
have power to suspend spiritual cen- 
sures pronounced by the Church Courts 
of the Establishment against ministers 
and probationers of the Church, and to 
interdict their execution as to spiritual 
effects, functions, and privileges. 

" Fourth, That the said Civil Courts 
have power to reduce and set aside the 
sentences of the Church Courts of the 
Establishment deposing ministers from 
the office of the holy ministry, and de- 
priving probationers of their license to 
preach the Gospel, with reference to the 
spiritual status, functions, and privi- 
leges, of such ministers and probation- 
ers — restoring them to the spiritual 



158 



THE FREE CHURCH OF SCOTLAND. 



office and status of which the Church 
Courts had deprived them. 

"Fifth, That the said Civil Courts 
have power to determine on the right 
to sit as members of the supreme and 
other judicatories of the Church by law 
established, and to issue interdicts 
against sitting and voting therein, irre- 
spective of the judgment and determi- 
nation of the said judicatories. 

'* Sixth, That the said Civil Courts 
have power to supersede the majority 
of a Church Court of the Establishment, 
in regard to the exercise of its spiritual 
functions as a Church Court, and to 
authorize the minority to exercise the 
said functions, in opposition to the 
Court itself, and to the superior judi- 
catories of the Establishment. 

" Seventh, That the said Civil Courts 
have power to stay processes of disci- 
pline pending before Courts of the 
Church by law established, and to in- 
terdict such Courts from proceeding 
therein. 

" Eighth, That no pastor of a con- 
gregation can be admitted into the 
Church Courts of the Establishment, 
and allowed to rule, as well as to teach, 
agreeably to the institution of the 
office by the Head of the Church, nor 
to sit in any of the judicatories of the 
Church, inferior or supreme — and that 
no additional provision can be made 
for the exercise of spiritual discipline 
among the members of the Church, 
though not affecting any patrimonial 
interests, and no alteration introduced 
in the state of pastoral superintend- 
ence and spiritual discipline in any 
parish, without the sanction of a Civil 
Court. 

" All which jurisdiction and power 
on the part of the said Civil Courts 
severally above specified, whatever pro- 
ceeding may have given occasion to its 
exercise, is, in our opinion, in itself 
inconsistent with Christian liberty, and 
with the authority which the Head of 
the Church hath conferred on the Church 
alone." 

And farther considering, that a Gene- 
ral Assembly, composed, in accordance 



with the laws and fundamental prin- 
ciples of the Church, in part of commis- 
sioners themselves admitted without the 
sanction of the Civil Court, or chosen 
by Presbyteries composed in part of 
members not having that sanction, 
cannot be constituted as an Assembly 
of the Establishment without dis- 
regarding the law and the legal con- 
ditions of the same as now fixed and 
declared ; 

And farther considering, that such 
commissioners as aforesaid would, as 
members of an Assembly of the Estab- 
lishment, be liable to be interdicted 
from exercising their functions, and to 
be subjected to civil coercion at the in- 
stance of any individual having interest, 
who might apply to the Civil Courts 
for that purpose ; 

And considering farther, that civil 
coercion has already been in divers in- 
stances applied for and used, whereby 
certain commissioners returned to the 
Assembly this day appointed to have 
been holden, have been interdicted from 
claiming their seats, and from sitting 
and voting therein ; and certain Pres- 
byteries have been, by interdicts direct- 
ed against their members, prevented 
from freely choosing commissioners to 
the said Assembly, whereby the freedom 
of such Assembly, and the liberty of 
election thereto, has been forcibly ob- 
structed and taken away ; 

And farther considering, that, 
in these circumstances, a free Assembly 
of the Church of Scotland, by law estab- 
lished, cannot at this time be holden, 
and that an Assembly, in accordance 
with the fundamental principles of the 
Church, cannot be constituted in con- 
nection with the State without violating 
the conditions which must now, since 
the rejection by the Legislature of the 
Church's Claim of Right, be held to be 
the conditions of the Establishment ; 

And considering that, while here- 
tofore, as members of Church judica- 
tories ratified by law and recognized 
by the constitution of the kingdom, we 
held ourselves entitled and bound to 
exercise and maintain the jurisdiction 



REV. WILLIAM WILSON. 



159 



vested in these judicatories with the 
sanction of the Constitution, notwith- 
standing the decrees as to matters spi- 
ritual and ecclesiastical of the Civil 
Courts, because we could not see that 
the State had required submission 
thereto as a condition of the Establish- 
ment, but, on the contrary, were satis- 
fied that the State, by the Acts of the 
Parliament of Scotland, forever and un- 
alterably secured to this nation by the 
Treaty of Union, had repudiated any 
power in the Civil Courts to pronounce 
such decrees, we are now constrained 
to acknowledge it to be the mind and 
will of the State, as recently declared, 
that such submission should and does 
form a condition of the Establishment, 
and of the possession of the benefits 
thereof; and that as we cannot, with- 
out committing what we believe to be 
sin — in opposition to God's law — in 
disregard of the honour and authority 
of Christ's Crown, and in violation of 
our own solemn vows — comply with 
this condition, we cannot in conscience 
continue connected with it, and retain 
the benefits of an Establishment to 
which such condition is attached. 

We, therefore, the Ministers and 
Elders foresaid, on this the first occa- 
sion since the rejection by the Legisla- 
ture of the Church's Claim of Right, 
when the commissioners chosen from 
throughout the bounds of the Church 
to the General Assembly appointed to 
have been this day holden are convened 
together, do protest, that the condi- 
tions foresaid, while we deem them con- 
trary to, and subversive of the settle- 
ment of church-government effected at 
the Revolution, and solemnly guaranteed 
by the Act of Security and Treaty of 
Union, are also at variance with God's 
Word, in opposition to the doctrines 
and fundamental principles of the 
Church of Scotland, inconsistent with 
the freedom essential to the right con- 
stitution of a Church of Christ, and 
incompatible with the government 
which He, as the Head of His Church, 
hath therein appointed distinct from 
the civil magistrate. 



And we farther protest, that any 
Assembly constituted in submission to 
the conditions now declared to be law, 
and under the civil coercion which has 
been brought to bear on the election 
of commissioners to the Assembly this 
day appointed to have been holden, 
and on the Commissioners chosen 
thereto, is not, and shall not be deemed, 
a lawful and free Assembly of the 
Church of Scotland, according to the 
original and fundamental principles 
thereof; and that the Claim, Declara- 
tion, and Protest, of the General As- 
sembly which convened at Edinburgh 
in May, 1842, as the Act of a free and 
lawful Assembly of the said Church, 
shall be holden as setting forth the 
true constitution of the said Church; 
and that the said Claim, along with 
the laws of the Church now subsisting, 
shall in nowise be affected by whatso- 
ever acts and proceedings of any As- 
sembly constituted under the conditions 
now declared to be the law, and in 
submission to the coercion now imposed 
on the Establishment. 

And, finally, while firmly asserting 
the right and duty of the civil magis- 
trate to maintain and support an estab- 
lishment of religion in accordance 
with God's Word, and reserving to our- 
selves and our successors to strive by 
all lawful means, as opportunity shall 
in God's good providence be offered, to 
secure the performance of this duty 
agreeably to the Scriptures, and in im- 
plement of the Statutes of the kingdom 
of Scotland, and the obligations of the 
Treaty of Union as understood by us 
and our ancestors, but acknowledging 
that we do not hold ourselves at liberty 
to retain the benefits of the Establish- 
ment while we cannot comply with the 
conditions now to be deemed thereto 
attached — we protest, that in the 
circumstances in which we are placed, 
it is, and shall be lawful for us, and 
such other commissioners chosen to 
the Assembly appointed to have been 
this day holden as may concur with us; 
to withdraw to a separate place of meet- 
ing, for the purpose of taking steps for 



160 



THE FREE CHURCH OF SCOTLAND. 



ourselves and all who adhere to us — 
maintaining with us the Confession of 
Faith, and Standards of the Church of 
Scotland, as heretofore understood — for 
separating in an orderly way from the 
Establishment ; and thereupon adopting 
such measures as may be competent to 
us, in humble dependence on God's 
grace and the aid of the Holy Spirit, 
for the advancement of His glory, the 
extension of the Gospel of our Lord and 
Saviour, and the administration of the 
affairs of Christ's house, according to 
his holy Word ; and we do now, for 
the purpose foresaid, withdraw accoid- 
ingly, humbly and solemnly acknow- 
ledging the hand of the Lord in the 
things which have come upon us, be- 
cause of our manifold sins, and the sins 
of this Church and nation ; but, at the 
same time, with an assured conviction, 
that we are not responsible for any con- 
sequences that may follow from this our 
enforced separation from an Establish- 
ment which we loved and prized — 
through interference with conscience, 
the dishonour done to Christ's crown, 
and the rejection of his sole and supreme 
authority as King in his Church. 



After reading the above document, the 
Moderator and other Members of Assem- 
bly, together with those who adhered 
to the views and principles embodied in 
the Protest, withdrew to another place 
of meeting, and were constituted as the 
Free Church of Scotland. They elected 
Dr. Chalmers as their moderator, and 
proceeded with the business before them 
according to the usual forms. 

The Free Church originated nothing; 
it adopted no new article of faith ; it 
organized no new ecclesiastical consti- 
tution; it prescribed no new forms of 
worship. The ecclesiastical laws — the 
Confession of Faith and Catechisms — 
the form of Church -Government — the 
Ritual of Worship, which had been re- 
ceived and observed in the National 
Church, were all retained as they were, 
not by any specific enactment to that 
effect, but in virtue of the position the 
Free Church had been forced to assume. 



In fact, though dis-established, they 
held themseles to be the true National 
Church of the Reformation — the church 
which had hitherto been protected and 
supported by the State, and to which 
the great bulk of the population of 
Scotland belonged. The Free Church 
abandoned nothing but the endowments 
which the State had conferred; and its mi- 
nisters abandoned these not because they 
had changed their views of the relation 
which ought to subsist between Church 
and State, or adopted the opinion that 
it was unlawful to receive the pay of 
the State, but solely because the State, 
through its Parliament and the decrees 
of its Civil Courts, had essentially 
changed the conditions under which 
the Establishment had hitherto acted. 
The Ministry, Eldership, and Com- 
munion of the Free Church thus coni 
sisted, originally, exclusively of those 
who had occupied a similar position in 
the Establishment. They did not re- 
gard themselves as a Church newly or- 
ganized and instituted. They neces- 
sarily assigned this character to the 
Establishment, as accepting the New 
Conditions imposed by the State, and 
consenting to act under them. In the 
course of its history, the National 
Church of Scotland has been more than 
once dis-established. This happened 
after the middle of the seventeenth cen- 
tury, when the State assumed an entire 
control over the Church, and expelled 
all those ministers who refused to ac- 
knowledge the king's supremacy in 
ecclesiastical causes. The State at that 
period had set up a new institution, 
which it recognized as the Church of 
Scotland. The Church of the Reforma- 
tion was in the mean time dis-estab- 
lished and persecuted, and continued in 
that state until the period of the Revo- 
lution, in 1688, when it was again re- 
stored to its former position. The Free 
Church regards herself as occupying 
towards the existing Establishment 
very much the same relation as their 
persecuted fathers did to the Establish 
ment in their day, and they believe 
that this new ecclesiastical Revolution 



KEY. WILLIAM WILSON. 



161 



involves essentially the same princi- 
ples. 

Different views will be and have 
been entertained regarding the magni- 
tude and vital importance of these prin- 
ciples. It is almost needless to say 
that the Free Church considers them to 
be most vital and essential. The proof 
of this is to be found in the sacrifices 
they willingly made for the maintenance 
of them. It is not credible that nearly 
five hundred ministers would abandon 
entirely their means of temporal sub- 
sistence for a mere trifle. When these 
ministers renounced the emoluments 
they had hitherto received from the 
State, and consented to abandon their 
comfortable homes, and relinquish the 
respectable status they had hitherto oc- 
cupied, they did not know what was to 
become of them, and we have reason to 
believe that many of them contemplated 
no other resource than emigration to 
some distant land. Were the questions 
at issue, moreover, between the Free 
Church and the Establishment, to be 
determined, either as to their truth or 
their importance, by the evidence of 
testimony, they admit but of one an- 
swer. The Free Church embraced from 
its commencement, all the ministers who 
were best known in Scotland for talent, 
learning, and devoted piety ; nearly all 
the elders who constituted the ornament 
and support of the Church throughout 
the different parishes of the land ; al- 
most the whole body of Sabbath-school 
teachers in town and country ; and the 
great bulk of the pious families of Scot- 
land. They knew the nature of the 
questions at issue, and formed their own 
estimate of the importance to be at- 
tached to them, and it is no exaggera- 
tion to say that the protest was virtually 
subscribed by the religion of Scotland, 
in so far as that had been hitherto found 
within the pale of the Established 
Church. And, what the Christians of 
Scotland felt and believed, was found 
to be just what the Christians of other 
lands felt and believed. The value and 
truth of the peculiar principles of the 
Free Church, have been joyfully attested 



by nearly all the Christian churches, 
both of Europe and America. 

To understand what these principles 
are, and to show the position which the 
Free Church occupies, it will not be 
necessary that we should describe her 
form of government, and mode of wor- 
ship, and Confession of Faith. We 
propose to confine our attention to a 
statement as brief as we can make it, 
consistent with clearness, of the charac- 
ter and grounds of the Protest which 
we have inserted above. 

The Protest of the Free Church 
is grounded on facts of such recent 
occurrence, and so notorious, that no- 
thing can be more easy than to establish 
them. It would not be necessary even 
to do this, but for the very equivocal 
position of the Establishment, which, 
professing to remain unchanged in its 
constitution, has a very obvious interest 
in inducing the people either to forget 
the facts which issued in the disruption, 
or to regard them as quite trivial. As 
set forth in the Protest, these facts as- 
sume a character of great importance, 
and it must appear that if what is there 
alleged be true, the Church as now 
Established, is denuded of all Christian 
liberty, and has consented in every de- 
partment of her functions to be subject 
to the dictation of the Civil Magistrate. 

1. The Protest alleges that the Courts 
of the Established Church are liable to 
be coerced by the Civil Courts " in the 
admission to the office of the holy minis- 
try, and the constitution of the pastoral 
relation, and that they are subject to be 
compelled to intrude ministers on re- 
claiming congregations." 

Proof. The Presbytery of Dunkeld 
was interdicted by the Court of Session 
from admitting a licentiate of the church 
to a pastoral charge in the parish of 
Lethendy, when about to be done irre- 
spective of the civil benefice. The 
Presbytery of Irvine was interdicted by 
the Court of Session from admitting a 
licentiate of the church to a pastoral 
charge in Stewarton " when there was 
no benefice— no right of patronage— no 
stipend— no manse or glebe— and no 



162 



THE FREE CHURCH OF SCOTLAND. 



place of worship or any patrimonial 
right connected therewith." The Court 
of Session issued " a decree requiring 
and ordaining the Presbytery of Strath- 
bogie to take on trial and admit to the 
office of the holy ministry " at Marnoch 
" a probationer or unordained candi- 
date for the ministry contrary to the 
will of the people," which had been re- 
peatedly and emphatically expressed. 

2. The Protest alleges that the Civil 
Courts have power to interfere with, and 
interdict the preaching of the Gospel, 
and administration of ordinances, as 
authorised and enjoined by the Church 
Courts of the Establishment." 

Proof. By repeated interdicts grant- 
ed by the Court of Session at the in- 
stance of ministers of the Presbytery of 
Strathbogie, who were first suspended 
and finally deposed from the office of 
the holy ministry, the ministers of the 
Established Church were prohibited 
under the pains of law from preaching 
the Gospel or administering the sacra- 
ments in these parishes ; the Court of 
Session " thus assuming to themselves 
the regulation of the preaching of the 
Word and administration of the sacra- 
ments, and at the same time invading 
the privilege common to all the subjects 
of the realm, of having freedom to wor- 
ship God according to their consciences, 
and under the guidance of the ministers 
of the communion to which they be- 
long." 

3. The Protest alleges "that the 
Civil Courts have power to suspend spi- 
ritual censures pronounced by the Church 
Courts of the Establishment against 
ministers and probationers of the church, 
and to interdict their execution as to 
spiritual effects, functions and privileges. 

Proof. Seven ministers in the Pres- 
bytery of Strathbogie had been suspend- 
ed from exercising the functions of the 
ministry by the Courts of the Church. 
This sentence of suspension did not in 
any way interfere with the civil rights 
or the emoluments of the ministers. 
On an application to the Court of Ses- 
sion, the ecclesiastical sentence was re- 
moved, and the seven ministers con- 



tinued to exercise their functions as if 
it had never been passed. At a subse- 
quent period, and in the regular course 
of ecclesiastical discipline, the seven mi- 
nisters were deposed from the office of the 
ministry. The Court of Session inter- 
dicted" the execution of this sentence, 
and assumed the power of reponing 
the parties to the status of which they 
had been deprived, and of authorizing 
them to continue in the exercise of their 
ministerial functions. 

4. The Protest alleges that the " Civil 
Courts have power to reduce and set 
aside the sentences of the Church Courts 
of the Establishment, deposing mini- 
sters, and depriving probationers of 
their license." 

Proof. A probationer, who had re- 
ceived a presentation to the Church and 
parish of Lethendy, was accused of 
drunkenness, obscenity, and profane 
swearing. The Presbytery of Dunkeld 
proceeded in the usual form to take 
proof of the charges laid against him. 
The Court of Session first interdicted 
the Presbytery from proceeding, and 
when the probationer had been, on the 
proof of these charges, deprived of his 
license, the sentence was set aside, and 
the status of the party restored. The 
seven Strathbogie ministers, who had 
been deposed by the General Assembly, 
were reinstated in their office by the 
Court of Session. 

5. The Protest alleges that the Civil 
Courts have power to determine on the 
right of persons to sit as members of 
Church Courts, and to interdict " their 
sitting and voting therein, irrespective 
of the judgment and determination" of 
the Courts themselves. 

Proof. The Court of Session affirmed 
the right of the deposed ministers of 
Strathbogie to sit as members of the 
General Assembly. The same Court 
granted interdicts to all who applied for 
them against ministers of unendowed 
Churches sitting and voting in Presby- 
teries, Synods, or the General Assembly. 

6. The Protest alleges that the Civil 
Courts have power to supersede the ma- 
jority of a Church Court, and to autho- 



REV. WILLIAM WILSON. 



163 



rize the minority to exercise its func- 
tions, in opposition to the Court itself, 
and to the superior judicatories of the 
Establishment. 

Proof. The Court of Session granted 
authority to a minority of the Presby- 
tery of Dunkeld, to proceed with the 
settlement of a minister at Lethendy, 
against the instructions both of that 
Presbytery and of the General Assem- 
bly. 

7. The Protest alleges that the " Civil 
Courts have power to stay processes of 
discipline pending before Courts of the 
Church by law established, and to in- 
terdict such Courts from proceeding 
therein." 

- Proof. The Court of Session inter- 
dicted the Presbytery of Hamilton 
from pronouncing sentence of deposi- 
tion upon the minister of Cambusnethan, 
who had been found guilty of theft. 
The Presbytery of Stranraer was inter- 
dicted in like manner from proceeding 
in the trial of the minister of Stranraer, 
who was accused of fraud and swind- 
ling. The Presbytery of Dunkeld was 
interdicted from proceeding with a libel 
against the presentee to Lethendy, 
charging him with drunkenness, ob- 
scenity, and profane swearing. 

8. The Protest alleges that no pas- 
tor can be admitted into the Church 
Courts of the Establishment ; and that 
no additional provision can be made for 
the exercise of spiritual discipline among 
the members of the Church, without the 
sanction of a Civil Court. 

Proof. The Court of Session inter- 
dicted the Presbytery of Irvine from 
admitting an additional minister, in 
Stewarton, to meet the wants of an in- 
creasing population; from constituting 
a new Kirk Session in that parish, to 
exercise discipline, and from innovating 
on its existing state, " as regards pas- 
toral superintendence, its Kirk Session, 
and jurisdiction, and discipline thereto 
belonging." 

By these, and such like acts, those 
who formed the Free Church believed 
that the Establishment had been de- 
prived of those liberties which are essen- 



tial to a Christian Church, and that the 
constitution which the Church of Scot- 
land had hitherto enjoyed in its connec- 
tion with the State was entirely over- 
thrown. In the Protest which we have 
cited above, reference is made to a 
Claim of Right which the Church had 
presented to the legislature. To under- 
stand aright both the position of the 
Free Church and of the Establishment, 
it is necessary to look to the nature of 
that claim. This will be best seen by 
presenting the more important sections 
of it to our readers. 

Whereas it is an essential doctrine 
of this Church, and a fundamental 
principle in its constitution, as set forth 
in the Confession of Faith thereof, in 
accordance with the Word and law of 
the most Holy God, that " there is no 
other Head of the Church but the Lord 
Jesus Christ" (ch. xxv. sec. 6) ; and 
that, while God, the supreme Lord 
and King of all the world, hath ordained 
civil magistrates to be under him over 
the people, for his own glory, and the 
public good, and to this end hath armed 
them with the power of the sword " 
(ch. xxiii. sec. 1) ; and while " it is the' 
duty of people to pray for magistrates, 
to honour their persons, to pay them 
tribute and other dues, to obey their 
lawful commands, and to be subject to 
their authority for conscience' sake,'' 
"from which ecclesiastical persons are 
not exempted" (ch. xxiii. sec. 4) ; and 
while the magistrate hath authority, 
and it is his duty, in the exercise of 
that power which alone is committed to 
him, namely, " the power of the sword," 
or civil rule, as distinct from " the power 
of the keys," or spiritual authority, 
expressly denied to him, to take order 
for the preservation of purity, peace, 
and unity in the Church, yet " The 
Lord Jesus, as King and Head of His 
Church, hath therein appointed a go- 
vernment in the hand of church officers, 
distinct from the civil magistrate" 
(ch. xxx. sec. 1); which government 
is ministerial, not lordly, and to be ex- 
ercised in consonance with the laws of 
Christ, and with the liberties of his 
people : 



164 



THE FKEE CHUECH OF SCOTLAND. 



And whereas, according to the said 
Confession, and to the other standards 
of the Church, and agreeably to the 
Word of God, this government of the 
Church, thus appointed - by the Lord 
Jesus, in the hand of church officers, 
distinct from the civil magistrate or 
supreme power of the State, and flow- 
ing directly from the Head of the 
Church to the office-bearers thereof, to 
the exclusion of the civil magistrate, 
comprehends, as the objects of it, the 
preaching of the Word, administration 
of the Sacraments, correction of man- 
ners, the admission of the office-bearers 
of the Church to their offices, their 
suspension and deprivation therefrom, 
the infliction and removal of Church 
censures, and, generally, the whole 
"power of the keys," which, by the 
said Confession, is declared, in confor- 
mity with Scripture, to have been 
committed" (ch. xxx. sec. 2) to church 
officers, and which, as well as the 
preaching of the Word and the adminis- 
tration of the Sacraments, it is likewise 
thereby declared, that " the civil magis- 
trate may not assume to himself" (ch. 
xxiii. sec. 3) : 

And Whereas this jurisdiction and 
government, since it regards only spi- 
ritual condition, rights, and privileges,' 
doth not interfere with the jurisdiction 
of secular tribunals, w r hose determina- 
tions as to all temporalities conferred 
by the State upon the Church, and as 
to all civil consequences attached by 
law to the decisions of Church Courts 
in matters spiritual, this Church hath 
ever admitted, and doth admit, to be 
exclusive and ultimate, as she hath 
ever given and inculcated implicit obe- 
dience thereto : 

And wheeeas the above-mentioned 
essential doctrine and fundamental 
principle in the constitution of the 
Church, and the government and ex- 
clusive jurisdiction flowing therefrom, 
founded on God's Word, and set forth 
in the Confession of Faith and other 
standards of this Church, have been, 
by diverse and repeated Acts of Parlia- 
ment, recognized, ratified, and con- 
firmed ; — inasmuch as — 



" First, The said Confession itself, 
containing the doctrine and principles 
above set forth, was ' ratified and 
established, and voted and approven as 
the public and avowed Confession of 
this Church, 1 by the fifth Act of the 
second session of the first Parliament of 
King William and Queen Mary, entitu- 
led, ' Act ratifying the Confession of 
Faith, and Settling Presbyterian Church- 
Government' (1690, c. 5) ; to which 
Act the said Confession is annexed, and 
with it incorporated in the statute law 
of this kingdom. 

" Second, By an Act passed in the first 
Parliament of King James VI., enti- 
tuled, ' Of admission of ministers : of 
laic patronages' (1567, c. 7), it is 
enacted and declared, ' That the ex- 
amination and admission of ministers 
within this realm be only in the power 
of the Kirk, now openly and publicly 
professed within the same ;' and, while 
the ' presentation of laic patronages' 
was thereby 'reserved to the just and 
ancient patrons,' it was provided, that, 
if the presentee of a patron should be 
refused to be admitted by the inferior 
ecclesiastical authorities, it should be 
lawful for the patron ' to appeal to the 
General Assembly of the whole realm, 
by whom the cause being decided, shall 
take end as they decern and declare.' 

" Third, By an Act passed in the 
same first Parliament, and renewed in 
the sixth Parliament of the said King 
James VI., entituled, ' Anent the juris- 
diction of the Kirk' (1567, c. 12, fol. 
edit.), the said Kirk is declared to have 
jurisdiction ' in the preaching of the true 
Word of Jesus Christ, correction of 
manners, and administration of the holy 
sacraments ' (1579, c. 69) ; and it is 
farther declared, 'that there be no other 
jurisdiction ecclesiastical acknowledged 
within this realm, other than that which 
is and shall be within the same Kirk, 
or that flows therefrom, concerning 
the premises;'' which Act, and that last 
before-mentioned, were ratified and ap- 
proven by another Act passed in the year 
1581, entituled, ' Ratification of the lib- 
erty of the true Kirk of God and religion, 



REV. WILLIAM WILSON. 



165 



with confirmation of the laws and Acts 
made to that effect before' (1581, c. 99); 
which other Act, and all the separate 
Acts therein recited, were again revived, 
ratified, and confirmed by an Act of the 
twelfth Parliament of the said King- 
James VI., entituled, 'Ratification of 
the liberty of the true Kirk,' &c. (1592, 
c. 116); which said Act (having been 
repealed in 1662) was revived, renewed, 
u and confirmed by the before- mentioned 
.statute of King William and Queen 
Mary (1690, c. 5). 

" Fourth, The said Act of the twelfth 
Parliament of King James VI., ratified 
and approved the General Assemblies, 
Provincial Synods, Presbyteries, and 
Kirk Sessions ' appointed by the Kirk ' 
(1592, c. 116), and 'the whole juris- 
diction and discipline of the same Kirk;' 
cassed and annulled ' all and whatsoever 
acts, laws, and statutes, made at any time 
before the day and date thereof, against 
the liberty of the true Kirk, jurisdiction, 
and discipline thereof, as the same is 
used and exercised within this realm ;' 
appointed presentations to benefices to 
be directed to Presbyteries, 'with full 
power to give collation thereupon, and 
to put order to all matters and causes 
ecclesiastical within their bounds, ac- 
cording to the discipline of the Kirk ; 
providing the foresaid Presbyteries be 
bound and astricted to receive and ad- 
mit whatsoever qualified minister, pre- 
sented by his majesty or laic patrons ' 
(the effect of which proviso and of the 
reservation in the Act of the first Par- 
liament of King James VI., above-men- 
tioned (1567, c. 7), is hereinafter more 
fully adverted to) ; and farther declared 
that the jurisdiction of the sovereign and 
his courts, as set forth in a previous Act 
(1581, c. 129), to extend over all per- 
sons his subjects, and ' in all matters,' 
should ' noways be prejudicial nor de- 
rogate anything to the privilege that 
God has given to the spiritual office- 
bearers of the Kirk, concerning heads 
of religion, matters of heresy, excom- 
munication, collation, or deprivation 
of ministers, or any such like essential 
censures, grounded and having warrant 



M 



of the Word of God;' by which enact- 
ment, declaration, and acknowledgment, 
the State recognized and established as 
a fundamental principle of the constitu- 
tion of the kingdom, that the jurisdic- 
tion of the Church in these matters w r as 
' given by God ' to the office-bearers 
thereof, and was exclusive, and free from 
coercion by any tribunals holding power 
or authority from the State or supreme 
civil magistrate. 

"Fifth. The Parliament holden by 
King Charles II. (1662, c. 1), imme- 
diately on his restoration to the throne, 
while it repealed the above-recited Act 
of the twelfth Parliament of King 
James, and other relative Acts (1592, 
c. 116), at the same time acknowledged 
the supreme and exclusive nature of the 
jurisdiction thereby recognized to be in 
the Church, describing the said Acts as 
'Acts by which the sole and only 
power and jurisdiction within this 
Church doth stand in the Church, and 
in the general, provincial, and presby- 
terial assemblies and kirk-sessions,' and 
as Acts ' which may be interpreted to 
have given any Church power, jurisdic- 
tion, or government to the office-bearers 
of the Church, their respective meetings, 
other than that which acknowledged a 
dependence upon, and subordination to, 
the sovereign power of the King, as 
supreme.' 

" Sixth. The aforesaid Act of King 
William and Queen Mary (1690, c. 5), 
— on the narrative that their Majesties 
and the estates of Parliament conceived 
' it to be their bounden duty, after the 
great deliverance that God hath lately 
wrought for this Church and kingdom, 
in the frst place, to settle and secure 
therein the true Protestant religion, ac- 
cording to the truth of God's Word, as 
it hath of a long time been professed 
within this land ; as also the govern- 
ment of Christ's Church within this na- 
tion, agreeable to the Word of God, and 
most conducive to true piety and godli- 
ness, and the establishing of peace and 
tranquillity within this realm,' — be- 
sides ratifying and establishing as afore- 
said the Confession of Faith, did also 



166 



THE FREE CHUECH OF SCOTLAND. 



* establish, ratify, and confirm the 
Presbyterian Church government and 
discipline ; that is to say, the govern- 
ment of the Church by Kirk- Sessions, 
Presbyteries, Provincial Synods, and 
General Assemblies, ratified and estab- 
lished by the 116 Act of James VI., 
Parliament 12, anno 1592, intituled, 
4 Ratification of the liberty of the true 
Kirk,' &o. (1592, c. 11C), and there- 
after received by the general consent of 
this nation, ' to be the only government 
of Christ's Church within this king- 
dom;'' and revived and confirmed the 
said Act of King James VI." 

And whereas, not only was the 
exclusive and ultimate jurisdiction of 
the Church Courts, in the government 
of the Church, and especially in the par- 
ticular matters, spiritual and ecclesias- 
tical, above-mentioned, recognized, 
and ratified, and confirmed — thus ne- 
cessarily implying the denial of power 
on the part of any secular tribunal, 
holding its authority from the sovereign, 
to review the sentence of the Church 
Courts in regard to such matters, or 
coerce them in the exercise of such ju- 
risdiction ; but all such power, and 
all claim on the p^irt of the Sove- 
reign to be considered supreme governor 
over the subjects of this kingdom of 
Scotland in causes ecclesiastical and 
spiritual, as he is in causes civil and 
temporal, was, after a long-continued 
struggle, finally and expressly repudi- 
ated and cast out of the constitution 
of Scotland, as inconsistent with the 
Presbyterian Church government es- 
tablished at the Revolution, and there- 
after unalterably secured by the Treaty 
of Union with England ; by the consti- 
tution of which latter kingdom, differing 
in this respect from that of Scotland, 
the Sovereign is recognized to be su- 
preme governor, " as well in all spiri- 
tual and ecclesiastical things and 
causes as temporal :' n Thus: — 

" First, the General Assembly hav- 
ing, in the year 1582, proceeded to 
inflict the censures of the Church upon 
Robert Montgomery, minister of Stir- 
ling, for seeking to force himself, under 



a presentation from the King, into the 
archbishopric of Glasgow, contrary to 
an act of the General Assembly dis- 
charging the office of prelatic bishop in 
the Church, and for appealing to the 
secular tribunals against the infliction of 
Church censures by the Church Courts, 
and seeking to have these suspended' 
and interdicted — and having deposed 
and excommunicated him, notwith- 
standing of an interdict pronounced by 
the privy council of Scotland, the then 
supreme secular court of the kingdom — 
and having at the same time declared it 
to be part of the subsisting discipline of 
the Church, that any ministers thereof 
who ' should seek any way by the civil 
power to exempt and withdraw them- 
selves from the jurisdiction of the Kirk, 
or procure, obtain, or use any letters or 
charges, &c, to impair, hurt, or stay 
the said jurisdiction, discipline, &c, or 
to make any appellation from the 
Genera] Assembly to stop the discipline 
or order of the ecclesiastical policy or 
jurisdiction granted by God's Word to 
the office-bearers within the said Kirk,' 
were liable to the highest censures of 
the Church ; although their sentence of 
excommunication was declared by one 
of the Acts of Parliament of the year 
1581, commonly called the ' Black 
Acts,' to be void, yet ultimately the 
King and Privy Council abandoned 
their interference. Montgomery sub- 
mitted to the Church Courts, and the 
statute of the twelfth Parliament of 
King James VI., already mentioned 
(1592, c. 116), cassed and annulled 
'all and whatsoever acts, laws, and 
statutes made at any time before the 
day and date thereof, against the liberty 
of the true Kirk, jurisdiction, and dis- 
cipline thereof, as the same is used and 
exercised within this realm;'' since 
which enactment, no similar interfer- 
ence with the discipline and the cen- 
sures of the Church was ever attempted 
till the year 1841. 

" Second, It having been declared by 
another of the ' Black Acts ' aforesaid 
(1581, c. 129), entituled, 'An Act con- 
firming the King's Majesty's royal power 



REV. WILLIAM WILSON. 



J 67 



over all the estates and subjects within 
this realm,' that ' his highness, his heirs 
and successors, by themselves and their 
councils, are, and in time to come shall 
be, judges competent to all persons his 
Highness' subjects, of whatsoever estate, 
degree, function, or condition that ever 
they be of, spiritual or temporal, in all 
matters wherein they or any of them 
shall be apprehended, summoned, or 
charged to answer to such things as 
shall be inquired of them by our sov- 
ereign lord and his council,' it was, 
by the said before mentioned Act of the 
twelfth Parliament of King James VI., 
(1592, c. 116), declared that the said 
Act last above mentioned ' shall noways 
be prejudicial, nor derogate anything to 
the privilege that God has given to the 
spiritual office-bearers of the Kirk, con- 
cerning heads of religion, matters of 
heresy, excommunication, collation or 
deprivation of ministers, or any such like 
essential censures, specially grounded 
and having warrant of the Word of 
God. 

" Third, It having been enacted, on 
the establishment of Prelacy in 1G12 
(1612, c. 1), that every minister, at 
his admission, should swear obedience 
to the Sovereign as ' the only lawful 
supreme governor of this realm, as well 
in matters spiritual and ecclesiastical as 
in things temporal,' the enactment to 
this effect was repealed on the restora- 
tion of Presbyterian Church govern- 
ment (1640, c. 7.) 

" Fourth, A like acknowledgment, 
that the Sovereign was ' the only su- 
preme governor of this kingdom over 
all persons and in all causes' (1661, 
c. 11), having been, on the second esta- 
blishment of Prelacy consequent on the 
restoration of King Charles II., required 
as part of the ordinary oath of allegi- 
ance, and having been also inserted 
into the 'Test Oath' (1681, c. 6), so 
tyrannically attempted to be forced on 
the subjects of this realm during the 
reigns of Charles II. and James II., and 
the same doctrine of the King's supre- 
macy in all causes, spiritual and eccle- 
siastical, as well as temporal and civil. 



having farther been separately and spe- 
cially declared by the first Act of the 
second Parliament of the said King 
Charles 11.(1669, c. 1), entituled, 'Act, 
asserting his Majesty's supremacy over 
all persons and in all causes ecclesias- 
tical,' whereby it was ' enacted, asserted, 
and declared, that his Majesty hath the 
supreme authority and supremacy over 
all persons, and in all causes eccle- 
siastical, within this kingdom ' (Estates, 
1689, c. 18), — the Estates of this king- 
dom, at the era of the Revolution, did 
set forth, as the second article of the 
' Grievances ' of which they demanded 
redress under their ' Claim of Right,' 
'That the first Act of Parliament, 1669, 
is inconsistent with the establishment of 
Church-government now desired, and 
ought to be abrogated.' 

"Fifth, In compliance with this 
claim, an Act was immediately there- 
after passed (1690, c. 1), of which the 
tenor follows: — 'Our Sovereign Lord 
and Lady the King and Queen's Ma- 
jesties, taking into their consideration 
that, by the second article of the Griev- 
ances presented to their Majesties by 
the Estates of this kingdom, it is de- 
clared, that the first Act of the second 
Parliament of King Charles the Second, 
entituled, ' Act asserting his Majesty's 
supremacy over all persons and in all 
causes ecclesiastical,' is inconsistent 
with the establishment of the Church 
government now desired, and ought to 
be abrogated : Therefore their Majes- 
ties, with advice and consent of the 
estates of Parliament, do hereby abro- 
gate, rescind, and annul the foresaid 
Act, and declares the same, in the 
whole heads, articles, and clauses there- 
of, to be of no force or effect in all time 
coming.' In accordance also there- 
with, the oath of allegiance above-men- 
tioned, requiring an acknowledgment of 
the King's sovereignty ' in all causes ' 
(1689, c. 2), was done away, and that 
substituted which is now in use, simply 
requiring a promise to be ' faithful, and 
bear true allegiance' to the Sovereign*, 
and all preceding laws and Acts of Par- 
liament were rescinded, 'in so far aa 



168 



THE FEEE CHURCH OF SCOTLAND. 



they impose any other oaths of alle- 
giance and supremacy, declarations and 
tests, excepting the oath dejidcli.' By 
the which enactments, any claim on the 
part of the Sovereigns of Scotland to be 
supreme rulers in spiritual and eccle- 
siastical, as well as in temporal and 
civil causes, or to possess any power, 
by themselves or their judges holding 
commission from them, to exercise ju- 
risdiction in matters or causes spiritual 
and ecclesiastical, was repudiated and 
excluded from the constitution, as in- 
consistent with the Presbyterian Church- 
government then established, and secured 
under the statutes then and subsequently 
passed, ' to continue, without any alter- 
ation, to the people of this land, in all 
succeeding generations' 1 ' (170G, c. 6.) 

And whereas, diverse civil rights 
and privileges were, by various statutes 
of the Parliament of Scotland, prior to 
the Union with England, secured to this 
Church, and certain civil consequences 
attached to the sentences of the Courts 
thereof, which were farther directed to 
be aided and made effectual by all ma- 
gistrates, judges, and officers of the law; 
and in particular: — 

" It was, by an Act of the twelfth 
Parliament of King James VI. (1502, 
c. 117), enacted, 'That all and what- 
soever sentences of deprivation, either 
pronounced already, or that happens to 
be pronounced hereafter by the Presby- 
tery, Synodal or General Assemblies, 
against any parson or vicar within their 
jurisdiction, provided since his High- 
ness' coronation, is, and shall be in re- 
pute in all judgments, a just cause to 
seclude the person before provided, and 
then deprived, from all profits, commo- 
dities, rents, and duties of the said par- 
sonage and vicarage, or benefice of cure ; 
and that either by way of action, ex- 
ception, or reply ; and that the said 
sentence of deprivation shall be a suffi- 
cient cause to make the said benefice to 
vaike thereby.' 

" As also, by the fifth Act of the first 
Parliament of King William and Queen 
Mary (1690, c. 5), it was enacted, 
'that whatsoever minister, being con- 



vened before the said general meeting, 
and representatives of the Presbyterian 
ministers or elders, or the visitors to be 
appointed by them, shall either prove 
contumacious for not appearing, or be 
found guilty, and shall be therefore cen- 
sured, whether by suspension or depo- 
sition, they shall, ipso facto, be sus- 
pended from, or deprived of their stipends 
and benefices.' 

"As also, by an Act passed in the fourth 
session of the first Parliament of King 
William and Queen Mary (1693, c. 22), 
entituled an ' Act for settling the peace 
and quiet of the Church,' it was pro- 
vided, that no minister should be ad- 
mitted, unless he owned the Presbyte- 
rian Church government, as settled by 
the last recited Act, ' to be the only 
government of this Church ;' ' and that 
he will submit thereto, and concur there- 
with, and never endeavour, directly or 
indirectly, the prejudice or subversion 
thereof;' and it was statute or ordained, 
' that the lords of their Majesties' Privy 
Council, and all other magistrates, 
judges, and officers of justice, give all 
clue assistance for making the sentences 
and censures of the Church, and judica- 
tories thereof, to be obeyed, or otherwise 
effectual as accords :' 

"As also, by an Act passed in the 
fifth session of the foresaid Parliament 
(1695, c. 22), entituled an ' Act against 
intruding into churches without a legal 
call and admission thereto,' on the nar- 
rative, ' that ministers and preachers, 
their intruding themselves into vacant 
churches, possessing of manses and bene- 
fices, and exercising any part of the 
ministerial function in parishes, without 
a legal call and admission to the said 
churches, is an high contempt of the 
law, and of a dangerous consequence, 
tending to perpetual schism;' such in- 
trusion, without an orderly call from 
the heritors and elders — the right of pre- 
sentation by patrons being at this time 
abolished — and ' legal admission from 
the Presbytery,' was prohibited under 
certain penalties ; and the lords of the 
Privy Council were recommended to re- 
move all who had so intruded, and ' to 






KEY. WILLTAM WJLSOJT. 



169 



take some effectual course for stopping 
and hindering those ministers who are, 
or shall be hereafter deposed by the 
judicatories of the present Established 
Church, from preaching or exercising 
any act of their ministerial function, 
which' (the said statute declares) ' they 
cannot do after they are deposed, with- 
out a high contempt of the authority of 
the Church, and of the laws of the king- 
dom establishing the same.' 

And whereas, at the Union between 
the two kingdoms, the Parliament of 
Scotland, being determined that the 
" true Protestant religion," as then 
professed, u with the worship, discip- 
line, and government of this Church, 
should be effectually and unalterably 
secured," did in their act appointing com- 
missioners to treat with commissioners 
from the Parliament of England (1705, 
c. 4), as to an union of the kingdoms, 
provide " That the said commissioners 
shall not treat of or concerning any al- 
teration of the worship, discipline, and 
government of the Church of this king- 
dom, as now by law established ;" and 
did, by another Act, commonly called 
the Act of Security (170G, c. 6), and 
entituled, "Act for securing the Protes- 
tant religion and Presbyterian Church- 
government," "establish and confirm 
the said true Protestant religion, and 
the worship, discipline, and government 
of this Church, to continue without any 
alteration to the people of this land in all 
succeeding generations;" and did " for 
ever confirm the fifth Act of the first 
Parliament of King William and Queen 
Mary" (1690, c. 5), entituled, "Act 
ratifying the Confession of Faith, and 
settling Presbyterian Church-govern- 
ment, and the whole other Acts of 
Parliament relating thereto ;" and did 
" expressly provide and declare, That 
the foresaid true Protestant religion, con- 
tained in the above-mentioned Confes- 
sion of Faith, with the form and purity 
of worship presently in use within this 
Church, and its Presbyterian Church 
government and discipline, — that is to 
say, the government of the Church by 
Kirk-Sessions, Presbyteries, Provincial 



Synods, and General Assemblies, all 
established by the foresaid Acts of Par- 
liament, pursuant to the Claim of 
Right, shall remain and continue un- 
alterable; and that the said Presby- 
terian government shall be the only go- 
vernment of the Church within the 
kingdom of Scotland:" And farther, 
" for the greater security of the same," 
did, inter alia, enact, "That, after the 
decease of her present Majesty, the sov- 
ereign succeeding to her in the royal 
government of the kingdom of Great 
Britain, shall, in all time coming, at his 
or her accession to the crown, swear 
and subscribe, That they shall inviol- 
ably maintain and preserve the foresaid 
settlement of the true Protestant reli- 
gion, with the government, worship, 
discipline, rights, and privileges of this 
Church, as above established by the 
laws of this kingdom, in prosecution of 
the Claim of Right;" which said Act of 
Security, "with the establishment there- 
in contained," it was specially thereby 
enacted, " should be held and observed 
in all time coming as a fundamental 
and essential condition of any treaty or 
union to be concluded betwixt the two 
kingdoms, without any alteration there- 
of, or derogation thereto, in any sort, 
for everf It being farther thereby pro- 
vided, that " the said Act and settle- 
ment therein contained shall be inserted 
and repeated in any Act of Parliament 
that shall pass, for agreeing and con- 
cluding the foresaid treaty of union 
betwixt the two kingdoms ; and that 
the same shall be therein expressly de- 
clared to be a fundamental and essen- 
tial condition of the said treaty of union 
in all time coming." In terms of which 
enactment, this Act of Security was in- 
serted in the Treaty of Union between 
the two kingdoms, as a fundamental 
condition thereof, and was also inserted 
in the Act (1706, c. 7) of the Parlia- 
ment of Scotland ratifying and approv- 
ing of the said Treaty, and likewise in 
the corresponding Act of the Parliament 
of England, entituled, "An Act (5 
Anne, c. 8) for a Union of the two 
Kingdoms of England and Scotland:" 



170 



THE FREE CHURCH OF SCOTLAND. 



And whereas, at the date of the said 
Treaty of Union, the right of patrons 
to present to churches stood abolished 
by statute, after the following man- 
ner — viz,, By the Act of King William 
and Queen Mary (1690, c. 5), herein- 
before-mentioned, the Act of James VI. 
(1592, c. 11G), also herein-before-men- 
tioned, then standing totally repealed, 
was only revived, subject to the express 
exception of "that part of it relating to 
patronages," which consequently re- 
mained repealed and nnrestored, and 
" which," the Act (1G90, c. 5), farther 
bore, "is hereafter to be taken into con- 
sideration." The part of the said Act 
thus left repealed and unrevived, was 
the provision, that Presbyteries " be 
bound and astricted to receive whatso- 
ever qualified minster presented by his 
Majesty or laic patrons," — a provision 
which, while it subsisted, was held to 
leave the Church free to proceed in the 
collation of ministers, " according to 
the discipline of the Kirk;" and non- 
compliance with which implied only a 
forfeiture of the fruits of the particular 
benefice, which it did by virtue of the 
immediately succeeding statute 1592, 
c. 117, whereby it was enacted, that, 
" in case the Presbytery refuses to 
admit any qualified minister presented 
to them by the patron, it shall be law- 
ful to the patron to retain the whole 
fruits of the benefice in his own hands." 
This subject having accordingly been 
thereafter taken into consideration in 
the same session of Parliament, was de- 
finitively settled by an Act (1690, c. 23), 
entituled, "Act concerning Patronages," 
whereby the right of presentation by 
patrons was "annulled and made void," 
and a right was vested in the heritors 
and elders of the respective parishes 
"to name and propose the person to 
the whole congregation, to be approven 
or disapproven by them," the disap- 
proves giving in their reasons " to the 
effect the affair may be cognosced upon 
by the Presbytery of the bounds, at 
whose judgment, and by whose deter- 
mination" (as is declared by the said 
Act), " the calling and entry of a par- 



ticular minister is to be ordered and 
concluded: " 

And whereas the said Act last men- 
tioned formed part of the settlement of 
the Presbyterian Church-government 
effected at the Revolution, and was one 
of the "Acts relating thereto," and to 
the statute 1690, c. 5, especially con- 
firmed and secured by the Act of Se- 
curity and Treaty of Union ; yet, not- 
withstanding thereof, and of the said 
Treaty, the Parliament of Great Bri- 
tain, by an Act passed in the 10th of 
Queen Anne (10 Anne, c. 12), repealed 
the said Act, "in so far as relates to 
the presentation of ministers by heritors 
and others therein mentioned," and re- 
stored to patrons the right of presenta- 
tion, and enacted that Presbyteries 
should be "obliged to receive and admit 
in the same manner, such qualified per- 
son or persons, minister or ministers, as 
shall be presented by the respective pa- 
trons, as the persons or ministers, pre- 
sented before the making of this Act 
ought to have been admitted :" 

And whereas, while this Church pro- 
tested against the passing of the above- 
mentioned Act of Queen Anne, as "con- 
trary to the constitution of the Church, 
so well secured by the late Treaty of 
Union, and solemnly ratified by Acts 
of Parliament in both kingdoms," and 
for more than seventy years thereafter 
uninterruptedly sought for its repeal, 
she at the same time maintained, and 
practically exercised, without question 
or challenge from any quarter, the juris- 
diction of her Courts to determine ul- 
timately and exclusively, under what 
circumstances they would admit candi- 
dates into the office of the holy minis- 
try, or constitute the pastoral relation- 
ship between minister and people, and, 
generally, "to order and conclude the 
entry of particular ministers : " 

And whereas, in particular, this 
Church required, as necessary to the 
admission of a minister to the charge of 
souls, that he should have received a call 
from the people over whom he was to 
be appointed, and did not authorize or 
permit any one so to be admitted till 



REV. WILLIAM WILSON. 



171 



such call had been sustained by the 
Church Courts, and did, before and sub- 
sequent to the passing of the said Act 
of Queen Anne, declare it to be a fun- 
damental principle of the Church, as ' 
set forth in her authorized standards, 
and particularly in the Second Book 
of Discipline (ch. iii. sec. 5), repeated 
by Act of Assembly in 1G38, that no 
pastor be intruded upon any congre- 
gation contrary to the will of the 
people : 

And whereas, in especial, this funda- 
mental principle was, by the 14th Act 
of the General Assembly, 1736 (c. 14), 
re-declared, and directed to be attended 
to in the settlement of vacant parishes, 
but having been, after some time, dis- ! 
regarded in the administration of the 
Church, it was once more re-declared 
by the General Assembly, 1834 ( c. 9), 
who established certain specific provi- ' 
sions and regulations for carrying it 
into effect in time to come : 

And whereas, by a judgment pro- 
nounced by the House of Lords, in 
1839 s * it was, for the first time, de- 
clared to be illegal to refuse to take on 
trial, and to reject the presentee of a 
patron (although a layman, and merely ! 
a candidate for admission to the office I 
of the ministry), in consideration of this 
fundamental principle of the Church, 
and in respect of the dissent of the con- 
gregation; to the authority of which 
judgment, so far as disposing of civil 
interests, this Church implicitly bowed, 
by at once abandoning all claim to the 
jus devolution, — to the benefice, for any 
pastor to be settled by her,— and to all 
other civil right or privilege which 
might otherwise have been competent 
to the Church or her Courts ; and 
anxiously desirous, at the same time, 
of avoiding collision with the Civil 
Courts, she so far suspended the operation 
of the above-mentioned Act of Assembly, 
as to direct all cases, in which dissents 
should be lodged by a majority of the 
congregation, to be reported to the 
General Assembly, in the hope that a 
way might be opened up to her for re- 
* Auchterarder Case, 1839. 



conciling with the civil rights declaredj 
by the House of Lords, adherence to the' 
above-mentioned fundamental principle, 
which she could not violate or abandon, 
by admitting to the holy office of the 
ministry a party not having, in her con- 
scientious judgment, a legitimate call 
thereto, or by intruding a pastor on a 
reclaiming congregation contrary to 
their will ; and farther, addressed her- 
self to the Government and the Legisla- 
ture for such an alteration of the law 
(as for the first time now interpreted), 
touching the temporalities belonging to 
the Church (which alone she held the 
decision of the House of Lords to be 
capable of affecting or regulating), as 
might prevent a separation between the 
cure of souls and the benefice thereto 
attached : 

And whereas, although during the' 
century which elapsed after the passing 
of the said Act of Queen Anne, Presby- 
teries repeatedly rejected the presentees 
of patrons on grounds undoubtedly ultra 
vires of the Presbyteries, as having 
reference to the title of the patron or the 
validity of competing presentations, and 
which were held by the Court of Session 
to be contrary to law, and admitted 
others to the pastoral office in the par- 
ishes presented to, who had no presenta- 
tion or legal title to the benefice, the 
said Court, even in such cases, never 
attempted or pretended to direct or 
coerce the Church Courts in the exer- 
cise of their functions in regard to the 
collation of ministers, or other matters 
acknowledged by the State to have 
been conferred on the Church, not by 
the State, but by God himself. On the 
contrary, they limited their decrees to 
the regulation and disposal of the tem- 
poralities which were derived from the 
State, and which, as the proper sub- 
jects of "actions civil," were within 
the province assigned to the Court of 
Session, by the Constitution refusing to 
interfere with the peculiar functions and 
exclusive jurisdiction of the Courts of 
the Church. Thus, — 

"In the case of Auchtermuchty,* 
♦Moncrieffv. Maston, Feb. 15, 1735. 



172 



THE FREE CHURCH OF SCOTLAND. 



where the Presbytery had wrongfully 
admitted another than the patron's pre- 
sentee, the Court found, ' That the right 
to a stipend is a civil right ; and there- 
fore that the Court have power to cog- 
nosce and determine upon the legality 
of the admission of ministers in hunc 
effectum, whether the person admitted 
shall have right to the stipend or not ; 
and simply decided, that the patron was 
entitled to retain the stipend in his 
own hands.' 

" So also, the same course was fol- 
lowed in the cases of Culross, Lanark, 
and Forbes ; * in reference to one of 
which (that of Lanark), the Govern- 
ment of the country, on behalf of the 
Crown, in which the patronage was 
vested, recognized the retention of sti- 
pend by the patron, as the only compe- 
tent remedy for a wrongful refusal to 
admit his presentee ; the Secretary of 
State having, in a letter to the Lord 
Advocate of Scotland (January 17, 
~J752), signified the pleasure of his Ma- 
jesty, ' directing and ordering his lord- 
ship to do everything necessary and 
competent by law, for asserting and 
taking benefit in the present case of the 
said right and privilege of patrons by 
the law of Scotland to retain the fruits 
of the benefice in their own hands till 
their presentee be admitted.' 

" So farther, in the before-mentioned 
case of Culross, f the Court refused, ' as 
incompetent, 1 a bill of advocation pre- 
sented to them by the patron, for the 
purpose of staying the admission by the 
Presbytery of another than his pre- 
sentee. 

" So likewise, in the case of Dunse,$ 
the Court would not interfere in regard 
to a conclusion to prohibit the Presby- 
tery ' to moderate in a call at large, or 
settle any other man,' because 'that was 
interfering with the power of ordina- 
tion, or internal policy of the Church, 
with which the Lords thought they had 
nothing to do.' 

* Cochrane v. Stoddart, June 26, 1751. Dick 
v. Carmichael, March 2, 1753. Forbes v. M'Wil- 
liam, February 1762. 

t Cochrane. November 19, 1748. 

t Hay v. Fiesbytery of Dunse, February 26, 
1749. 



" And so, in the same manner, in the 
case of Unst,J where the party con- 
cluded to have the Presbytery ordained 
to proceed to the presentee's settlement, 
as well as to have the validity of the 
presentation and the right to the stipend 
declared, the Court limited their decree 
to the civil matters of the presentation 
and stipend." 

Therefore, the General Assembly, 
while, as above set forth, they fully 
recognise the absolute jurisdiction of the 
Civil Courts in relation to all matters 
whatsoever of a civil nature, and espe- 
cially in relation to all the temporalities 
conferred by the State upon the Church, 
and the civil consequences attached by 
law to the decisions, in matters spiritual, 
I of the Church Courts, — Do, in name 
and on behalf of this Church, and of the 
nation and people of Scotland, and 
under the sanction of the several sta- 
tutes, and the Treaty of Union herein 
before recited, claim, as of eight, 
That she shall freely possess and enjoy 
her liberties, government, discipline, 
rights, and privileges, according to law, 
especially for the defence of the spiritual 
liberties of her people, and that she 
j shall be protected therein from the 
foresaid unconstitutional and illegal 
encroachments of the said Court of 
Session, and her people secured in their 
Christian and constitutional rights and 
liberties. 

And they declare, that they can- 
not, in accordance with the Word of 
God, the authorized and ratified stan- 
dards of this Church, and the dictates 
of their consciences, intrude ministers 
on reclaiming congregations, or carry on 
the government of Christ's Church, sub- 
ject to the coercion attempted by the 
Court of Session as above set forth ; 
and, that, at the risk and hazard of 
suffering the loss of the secular benefits 
conferred by the State, and the public 
advantages of an Establishment, they 
must, as by God's grace they will, re- 
fuse so to do : for, highly as they esti- 

*Lord Dundas v. Presbytery of Shetland, 
May 15, 1795. 



REV. WILLIAM WILSON. 



173 



mate these, they cannot put them in 
competition with the inalienable liber- 
ties of a Church of Christ, which, alike 
by their duty and allegiance to their 
Head and King, and by their ordination 
vows, they are bound to maintain, 
"notwithstanding of whatsoever trouble 
or persecution may arise." 

And they protest, that all and 
whatsoever Acts of the Parliament oi 
Great Britain, passed without the con- 
sent of this Church and nation, in 
alteration of, or derogation to the afore- 
said government, discipline, right, and 
privileges of this Church (which were 
not allowed to be treated of by the 
Commissioners for settling the terms of 
the union between the two kingdoms, 
but were secured by antecedent stipula- 
tion, provided to be inserted, and in- 
serted in the Treaty of Union, as an 
unalterable and fundamental condition 
thereof, and so reserved from the cog- 
nizance and power of the federal Legis- 
lature created by the said Treaty), as 
also, all and whatsoever sentences of 
Courts in contravention of the same 
government, discipline, right, and pri- 
vileges, are, and shall be, in themselves 
void and null, and of no legal force or 
effect ; and that, while they will accord 
full submission to all such acts and sen- 
tences, in so far — though in so far only 
— as these may regard civil rights and 
privileges, whatever may be their 
opinion of the justice or legality of the 
same, their said submission shall not be 
deemed an acquiescence therein, but 
that it shall be free to the members of 
this Church, or their successors, at any 
time hereafter, when there shall be a 
prospect of obtaining justice, to claim 
the restitution of all such civil rights 
and privileges, and temporal benefits 
and endowments, as for the present they 
may be compelled to yield up, in order 
to preserve to their office-bearers the 
free exercise of their spiritual govern- 
ment and discipline, and to their people 
the liberties, of which respectively it 
has been attempted, so contrary to law 
and justice, to deprive them. 

And, finally, the General Assem- 



bly call the Christian people of this 
kingdom, and all the Churches of the 
Reformation throughout the world, who 
hold the great doctrine of the sole 
Headship of the Lord Jesus over his 
Church, to witness, that it is for their 
adherence to that doctrine, as set forth 
in their Confession of Faith, and ratified 
by the laws of this kingdom, and for 
the maintenance by them of the juris- 
diction of the office-bearers, and the 
freedom and privileges of the members 
of the Church from that doctrine flow- 
ing, that this Church is subjected to 
hardship, and that the rights so sacredly 
pledged and secured to her are put in 
peril ; and they especially invite all the 
office-bearers and members of this 
Church, who are willing to suffer for 
their allegiance to their adorable King 
and Head, to stand by the Church, and 
by each other, in defence of the doctrine 
aforesaid, and of the liberties and pri- 
I vileges, whether of office-bearers or 
people, which rest upon it ; and to unite 
in supplication to Almighty God, that 
he would be pleased to turn the hearts 
of the rulers of this kingdom, to keep 
unbroken the faith pledged to this 
Church, in former days, by statutes and 
solemn treaty, and the obligations, come 
under to God himself, to preserve and 
maintain the government and discipline 
of this Church in accordance with his 
Word; or otherwise, that He would give 
strength to this Church — office-bearers 
and people — to endure resignedly the 
loss of the temporal benefits of an 
Establishment, and the personal suffer- 
ings and sacrifices to which they may 
be called, and would also inspire" them 
with zeal and energy to promote the 
advancement of His Son's kingdom, in 
whatever condition it may be flis will 
to place them; and that," in His own 
good time, He would restore to them 
these benefits, the fruits of the struggles 
and sufferings of their fathers in limes 
past in the same cause ; and, thereafter, 
give them grace to employ them more 
effectually than hitherto they have 
done for the manifestation of Hia 
glory. 



174 



THE FKEE CHURCH OF SCOTLAND. 



This Claim of Right was presented 
to the legislature in 1842. It was con- 
sidered in both Houses of Parliament, 
and conclusively rejected. It would be 
out of place here to consider whether 
an Established Church ought to possess 
the rights and immunities which are set 
forth in that document. The one thing 
with which we are concerned at present, 
is the fact, abundantly demonstrated by 
the document itself, that the Church of 
Scotland was possessed of these rights 
and immunities, and had them secured 
to her by the most ample guarantees 
which it is possible for a State to give, 
or a Church to receive. The State did 
not, it is true, through its legislature 
abolish them all, but, in refusing the 
Claim of Eight, it expressly warranted 
and sanctioned their abolition by the 
Court of Session. "When King- Charles 
II. was restored, he boldly passed an 
Act, rescinding all the privileges and 
liberties which had been previously en- 
joyed by the Presbyterian Church. The 
same thing was as effectually accom- 
plished by successive decisions of the 
Court of Session in 1843, and preceding 
years. The Established Church no 
longer had a guaranteed constitution. 
Its relation to the State was entirely 
changed. It was no longer the friendly 
ally, but the creature, of the civil gov- 
ernment. Its liberties had been invaded 
at every point. It was no longer free 
to institute to the office of the ministry, 
or to deprive of that office those who 
were unworthy. It was bound to vio- 
late the fundamental articles of its code 
of discipline, prohibiting the intrusion of 
ministers against the will of the people, 
and practically to deny its own Confes- 
sion of Faith which affirms that " Christ 
has instituted a government in his 
Church, in the hands of church-officers, 
distinct from the civil magistrate." 

The Establishment, consenting to act 
in obedience to such decisions, and to 
occupy the new relation to the State 
which they constitute, has become a 
new institution — formed, it is true, not 
by any solemn compact with the legis- 
lature, but by a series of harmonious 



decisions of the Civil Courts, by which 
it has been denuded of its independence 
and power of self-action, and in all de- 
partments of its government subjected 
to the control of the State. These deci- 
sions of the Civil Courts have been ac- 
cepted, both by the State and the Estab- 
lished Church, as expressing the law 
of the land regarding the constitution 
of the Church. 

To the attentive reader of the preced- 
ing pages, it will appear that the Pro- 
test of the Free Church, in 1843, was 
in every particular well-grounded ; and 
that those who had adopted the consti- 
tution of the Scottish Church could no 
lono-er consent to remain members or 
office-bearers, in an institution which 
had been so thoroughly revolutionized. 
It still remains to be considered, how- 
ever, whether any relief has been granted 
by the legislature against the oppressive 
decisions of which the Free Church com- 
plained. After the Disruption had taken 
place, an Act of Parliament was passed, 
entitled, " An Act to remove doubts re- 
specting the admission of ministers to 
benefices in Scotland." That Act was al- 
leged by many to contain an ample guar- 
antee for the liberties which the Scottish 
Church had hitherto enjoyed, and to 
remove all just ground of complaint. 
A very brief consideration of its char- 
acter and provisions will enable us to 
ascertain whether such an allegation 
was just. 

1. The Act professes to be simply de- 
claratory. It establishes nothing new. 
It merely intimates what the law is, 
and has been, and that only on one 
single point. It was an act passed by 
a legislature which had already vindi- 
cated and asserted as legal all the deci- 
sions of the Civil Courts, which had re- 
fused to listen to the Church's Claim 
of Right, expressly on the ground that 
the decisions of these courts must be 
held in all cases as conclusively indi- 
cating what the state of the law is. 
This Act, then, so far from removing 
any grounds of complaint, or re-asserting 
the liberties which these courts had in- 
vaded, was as formal a confirmation as 



REV. WILLIAM WILSON". 



175 



could well be given of the law as de- 
clared by those very decisions of which 
the Church had complained. 

2. The Church had complained that 
her jurisdiction had been invaded on 
every conceivable point — that she had 
been interdicted from sending; ministers 
to preach the Gospel — that hundreds of 
her ministers had been interdicted, from 
sitting in presbyteries, synods, and as- 
semblies — that her sentences of sus- 
pension and deposition had been reduced 
and set aside — that her presbyteries 
had been superseded, and new courts 
formed to exercise their functions — that, 
in short, she had been deprived of all 
the powers of government and discip- 
line which had belonged to her. The 
Act of 1843 does not profess to deal 
with any of these grounds of complaint. 
It takes no notice of them whatever. 
It leaves the law, as declared by the 
decisions of the Civil Courts, com- 
plained against, intact and entire. 

3. The Church had complained that, 
contrary to her own fundamental laws 
of discipline, she was compelled, under 
heavy penalties, to intrude ministers 
upon congregations against their will. 
The Act of 1843 takes up this subject 
of complaint and this only. But does 
it remove the ground of complaint ? It 
does the very reverse. It makes the 
intrusion of ministers the law of the 
Establishment. It provides " that it 
shall not be lawful for any presbytery, 
or other judicatory of the Church, to 
reject any presentee on the ground of 
any mere dissent or dislike expressed 
by any part of the congregation of the 
parish to which he is presented." 

The principles maintained by the 
Scottish Church were classified under 
the two heads of Non-intrusion and 
Spiritual Independence. She believed 
that, in order to act as a Christian 
Church at all, it was necessary for her 
to be at liberty to conform to the in- 
structions of the Lord Jesus Christ, as 
revealed in His Word. She believed 
that she had no right to force a minis- 
ter upon a Christian congregation. She 
believed that to her had been committed 



what is called the power of the keys, 
that is, that to her belonged the right 
of investing with the ministerial office 
those whom she thought fit, or depriv- 
ing of that office those whom she 
thought unfit, and of determining the 
kind of functions they should exercise. 
This belief has been openly renounced 
by the present Establishment. It has 
adopted the law by which it is com- 
pelled to intrude ministers, without a 
call from, and in the face of a dissenting 
congregation. It has received as mem- 
bers of its judicatories those ministers 
who had been deposed by the General 
Assembly, without any ecclesiastical 
act reinstating them in their office, but 
by holding that they were so reinstated 
by the decision of the Court of Session. 
It has thus denuded itself of the right 
of ordination to the ministerial office, 
and has committed the right of deposi- 
tion to the Civil Courts. It has been 
guilty of destroying " the parity of 
ministers, which is a fundamental prin- 
ciple of Presbyterians, and is asserted 
in the standards of the Church of Scot- 
land ; of taking away, or attempting to 
take away, at the bidding of the civil 
power, from between two and three 
hundred paste rs, the function of church- 
government which the Lord Jesus has 
authorized and commanded all pastors 
to exercise ; and of dissolving, or at- 
tempting to dissolve, likewise at the 
bidding of the civil power, between two 
and three hundred courts of Christ's 
Church, (the Kirk Sessions of quoad 
sacra churches,) which had been organ- 
ized in his name, and had enjoyed his 
presence and blessing during years of 
a zealous and faithful execution of his 
laws, among those over whom the Holy 
Ghost had made them overseers." 

The Protest was subscribed by two 
hundred and three members of the 
General Assembly, who, when it had 
been read, left the place of meeting and 
adjourned to a large hall, capable of 
accommodating about three thousand 
persons. The first General Assembly of 
the Free Church of Scotland, was then 
constituted on the 18th May, 1843, 



176 



THE FREE CHURCH OF SCOTLAND. 



They elected Dr. Chalmers as their 
Moderator, and proceeded to transact 
their business in the ordinary way. 
They had parted with nothing but their 
emoluments, derived from the State, 
and they had parted with these, in order 
to maintain the integrity of their prin- 
ciples. 

One of the first things to be done 
was to complete their separation from 
the Establishment. This was effected 
by a " deed of demission," and no fewer 
than 474 ministers and professors com- 
pleted their separation from the Estab- 
lishment, by means of this solemn legal 
instrument, renouncing all the temporal 
benefits they had hitherto enjoyed. It 
was an act which moved many to tears, 
which made others proud of their coun- 
try, and which gave a fresh impulse to 
the cause of religious truth, not only in 
Scotland, but throughout the civilized 
world. Of the ministers who thus con- 
stituted the first General Assembly of 
the Free Church, 12 had been ordained 
previous to the year 1800 ; 27 from 
1800 to 1810 ; 59 from 1810 to 1820 ; 
109 from 1820 to 1830; 208 from 
1830 to 1810 ; 39 from 1840 to 1843. 

The Free Church had obviously a 
very arduous work to accomplish. If 
these ministers were to be retained in 
the office and in the service of the 
church at home, it was necessary to 
make provision for their maintenance. 
Some steps had been taken towards 
this, previous to the meeting of As- 
sembly, and a scheme had been matured 
and adopted for securing even to the 
poorest congregations the benefits of a 
Gospel ministry. It was arranged that 
all the contributions which might be 
given for the maintenance of the minis- 
try should be put into one common 
fund, out of which an equal payment 
should be made to each minister of the 
Free Church. This has been called 
the Sustcntation Fund, and it consti- 
tutes the chief means of support which 
the ministers of the Free Church 
enjoy. Each congregation is called 
upon to contribute to this fund 
what its members may be able or will- 



ing to bestow ; and at the end of every 
year an equal distribution of it is made 
among the ministers of the Church. 
During the first year it yielded £100 
to each minister, and since that period 
it has afforded to them an average sti- 
pend somewhat exceeding £120. This 
does not represent the whole income 
enjoyed by all ministers of the Free 
Church. A considerable number of 
them receive directly from their respec- 
tive congregations a supplemental 
sum, which, according to a law of the 
General Assembly, is appropriated to 
them out of the ordinary church-door 
collections. 

Besides the maintenance of her mi- 
nisters, the Free Church had to contem- 
plate the erection of churches for her 
congregations, and that not merely for 
the 470 ministers who had abandoned 
the Establishment, but also for the con- 
gregations which took the same step, 
and abandoned the ministers who were 
left in the Establishment. These con- 
gregations, in all, amounted to between 
700 and 800. To build so many 
churches, even on the most economical 
plan, within a year, involved an enor- 
mous cost. The Free Church was not 
staggered at the difficulty. The hearts 
of men were remarkably opened to devise 
liberal things. For building and other 
purposes they contributed in 1843-4 no 
less a sum than £366,719 14s. 3d. A 
general building fund was formed, in 
order that the wealthier might aid the 
poorer congregations. This fund was 
distributed in aid of local efforts ; and 
so successfully was the work prosecuted, 
that, when sites could be obtained, the 
building of no church was delayed for 
want of funds. 

This was not all that the Free Church 
set herself to accomplish. It was a 
prime necessity with her to provide a 
college for the education of her future 
ministry. That College has been com- 
pleted, at a cost approaching £40,1)00, 
and is provided with a more com- 
plete staff of professors than any simi- 
lar institution in Scotland, and with 
more effectual means of training an 






REV. WILLIAM WILSON". 



177 



educated ministry than elsewhere is to 
be found in Britain. It has attached 
to it a Hebrew tutor for initiating the 
students in the knowledge of the Orien- 
tal languages. A professor of logic and 
a professor of moral philosophy, to secure 
efficient mental training in those 
branches of knowledge which are related 
more immediately to theological science. 
A professor, whose function it is to in- 
struct the students in natural theology and 
the evidences of Christianity, and also in 
homiletics and pastoral theology, in two 
distinct classes. A professor of dogmatic 
theology, who has also a senior and 
junior class, suited to the progress of the 
students, who attend his prelections 
during two successive years. A profes- 
sor of church history, who conducts 
also two classes, and whose prelections 
the students attend for two successive 
years. A professor of exegetic theology, 
v/ho has also tw T o classes ; and a pro- 
fessor of natural science. This institution, 
so richly provided with living teachers, 
has already accumulated a library which 
contains upwards of 25,000 volumes, 
and is believed to be the most valuable 
theological library in Scotland. A 
divinity hall has also been built at 
Aberdeen, and is already partially en- 
dowed. It has two professors of divin- 
ity and a Hebrew tutor, and embraces 
the same provision for the training of 
theological students which the Univer- 
sities of Scotland had previous to the 
Disruption. These two institutions are 
attended by about 250 students. 

Nor was this all. In October, 1843, 
it was resolved to erect schools in con- 
nection with the congregations of the 
Free Church ; and the educational 
scheme which has, in consequence, 
sprung up, is co-extensive with the 
parochial school system of Scotland. 
It embraces upwards of 600 schools, 
and has an attendance of about 70,000 
scholars. It has tw r o Normal Schools — 
one in Edinburgh and one in Glasgow, 
for the training of schoolmasters. The 
teachers receive a salary from a general 
fund which is raised by monthly con- 
tributions in all the congregations, and 



which is divided at the end of the year, 
according to a certain scale, proportioned 
to the qualifications of the respective 
teachers. This fund amounts to up- 
wards of £12,000 annually. About 
£80,000 has been expended in the 
building of schools, and nearly £20,000 
in the purchase or erection of Normal 
Schools. 

Besides all this, in 1845, it was re- 
solved to make an effort for the erection 
of manses (houses for the residence of 
ministers) in connection with all the 
Free churches. As the result of an 
appeal made during that year to the 
members of the Free Church, a sum was 
subscribed for this object amounting to 
upwards of £100,000. There have 
been built about 500 manses, at a cost 
averaging at least £500 each, involving 
an expenditure of £250,000. 

Without waiting for the accomplish- 
ment of these extensive operations at 
home, the Free Church resolved not to 
abandon any of the missionary enter- 
prizes in which she had been, as an 
Established Church, engaged in foreign 
lands. At the time of the Disruption 
she had in her employment 14 minis- 
ters and catechists in India. These all 
adhered to the Free Church, and their 
number has not only been maintained, 
but largely increased. In 1843 she had 
8 missionaries labouring among the 
Jews, all of whom also abandoned the 
Establishment, which was left without a 
single missionary in any part of the 
world. The Free Church has main- 
tained this mission also in all its integ- 
rity. Her stations in the colonies have 
been likewise greatly increased since 
the Disruption. From no department 
of labour has she been obliged to with- 
hold her hand, and with a humble yet 
thankful heart, she may say, the Lord 
has blessed her in them all. 

The Free Church, mainly through 

the device of her Sustentation Fund, has 

been enabled to spread her ministrations 

. over the whole kingdom. She has not 

. merely occupied the cities and populous 

villages, but has penetrated into the 

[ most remote rural parishes. " Her 



178 



THE FREE CHURCH OF SCOTLAND. 



ministrations extend to every district, 
and nearly to every parish in the land, 
from the Solway to the Shetland islands, 
and to the furthest Hebrides, — and there 
are whole islands and even large coun- 
ties in Scotland, where hardly any 
other church is named or known." It 
is believed that she embraces in her 
communion about one-third of the whole 
population of the kingdom. She has 
seven hundred and fifty ministerial 
charges, and about one hundred mission 
stations besides. From year to year 
she has been extending her borders, and 



adding to the number of her congrega- 
tions. God has every where honoured 
her testimony, and is making it an in- 
strument in reviving the cause of reli- 
gious truth and liberty over the earth. 
Her cause is Christ's Crown, and her 
motto Nee tamen consumebatur. They 
are closely allied. If she have grace 
faithfully to maintain the cause God has 
given her to plead, she will not perish. 
During the year ending 31st March, 
1852, it was found that the congrega- 
tions had contributed the following 
sums : — 



1. Sustentation Fund, £91,463 15 

2. Building Fund,. 37,510 4 U 

3. Congregational Fund, 80,334 2 3§ 

4. Missions and Education, 48,785 18 2 

5. Miscellaneous, 9,380 12 10 

Total, £267,479 12 5| 

The following Table will show the revenue of the Free Church, year by 
year, since the Disruption : — 

Total, 1843—4 £366,719 14 3 

" 1844—5 334,483 18 9 

" 1845—6 301,067 5 8 

« 1846—7 311,695 18 7-k 

" 1847—8 276,465 14 5} 

" 1848—9 275,081 4 5| 

" 1849-50 306,622 If 

« 1850-51 303,484 6 9| 

« 1851-52 267,479 12 5£ 

" 1852-53 275,748 9£ 

" 1853-54 287,574 12 44. 






£3,276,422 8 8 



179 



THE EEEOKMED PEESBYTERIAN CHURCH. 

BY KEY. ANDREW SYMINGTON, D.D., 

PROFESSOR OF DIVINITY TO THE REFORMED PRESBYTERIAN SYNOD. 



The term Presbyterian in this de- 
signation indicates, of course, the sys- 
tem of ecclesiastical polity to which the 
community so denominating itself ad- 
here ; and the epithet Reformed is pre- 
fixed to express their adherence to the 
Reformation, particularly the principles 
of what has been called, in the history 
of Scotland, the Second Reformation. 
This community regard Presbyterian 
church-government as divinely insti- 
tuted ; and appreciating highly the 
goodness of God in the Reformation 
from Popery, and in the subsequent 
Reformation from Prelacy, they regard 
the latter of these as greatly in advance 
of the former ; and to testify their ad- 
herence to its scriptural principles, as 
contrasted with what they consider de- 
partures from these principles at the 
Revolution, they have assumed the 
above designation. They do not re- 
gard the Second Reformation as per- 
fect ; but, testing its leading principles 
by the word of God, comparing it with 
the Reformation which preceded, and 
contrasting it with the relinquishment 
of some of its special excellencies at the 
Revolution, they have been constrained 
to assume and maintain the position of 
dissent and protest which was taken by 
their fathers. It is in this connection, 
and not as arrogating to themselves any 
superiority of character that they have 
taken the designation of Reformed. 

This church took its rise, as a dis- 
senting and protesting body, at the 
Revolution. They are deeply sensible 
of the Divine goodness in terminating 
the reign of terror and blood which 
preceded, in restoring civil and reli- 



gious liberties which had been ruth- 
lessly invaded and borne down, and in 
defeating the design to restore the Bri- 
tish isles to the dominion of the Roman 
Pontiff. It is not to be wondered if a 
people long goaded with cruel persecu- 
tion, and sighing for relief, embrace 
deliverance on more easy terms than 
they would have submitted to in cir- 
cumstances more propitious to calm 
reflection and deliberate resolve; and 
it was so at this interesting juncture. 
To a considerable minority, however, 
the settlement of both Church and 
State was far from satisfactory. They 
saw the preceding ecclesiastical and 
civil Reformation overlooked and left 
under the infamous ban of Recissory 
Acts — Prelacy re-established in Eng- 
land and Ireland — Supremacy over the 
church restored to the crown — Presby- 
terian government granted to Scotland 
upon the principle of its being more 
agreeable to the taste of the people, 
without the security given to it be- 
tween 1638 and 1650, and with omin- 
ous reference to its imperfect estab- 
lishment in 1592 — the Westminster 
Confession, enacted without any refer- 
ence to the Act of Assembly, 1647, 
explicitly asserting the inherent right 
of the church to call her own assem- 
blies — the National Covenants left under 
the odium which had been attached to 
them in the preceding persecution — 
persons who had conformed to Prelacy, 
and who had been accessary to the perse- 
cution admitted into the Supreme Court. 
On these accounts, and others of kindred 
complexion, a small minority dissented 
from the proceedings of the church, and 



180 



THE REFORMED PRESBYTERIAN CHURCH. 



protested against the actings of the state; 
and in doing this they felt themselves 
much in the position and feeling of the 
few who, when the foundations of the 
second temple were laid, having seen 
the former house in its glory, wept 
when the many were shouting for joy. 
This minority were joined by three 
ministers of the same views, who 
preached and dispensed ordinances 
among them for a time. These mi- 
nisters united in submitting a paper to 
the General Assembly, stating their grie- 
vances, and craving relief, which paper 
the Committee of Bills refused to trans- 
mit. Some concessions or explanations 
were made to exonerate the consciences 
of the complaining ministers, and they 
acceded to the Establishment. The 
dissenting minority were thus left 
without public ordinances, they met in 
Fellowship Societies, and maintained 
correspondence with one another. They 
prepared a petition to the General As- 
sembly, which the Committee of Bills 
refused to lay before it. They publish- 
ed their Declaration and Protest, and 
continued their fellowship meetings and 
correspondence, in the hope that the 
Head of the church would yet send them 
ministers who would dispense the ordi- 
nances of religion according to their 
views of truth and duty. After a long- 
trial of their faith and patience, they 
obtained this in the accession of the 
Rev. John Macmillan, minister of Bal- 
maghie, in the Presbytery of Kirkcud- 
bright, who sympathized much with their 
views. Having, with two of his breth- 
ren in the Presbytery, given in a paper, 
craving redress of grievances, the two 
brethren were prevailed upon to with- 
draw their complaints, and submitted to 
admonition. Mr. Macmillan, refusing to 
drop the prosecution of his grievances, 
protested and appealed to the first free 
Assembly. He was afterwards in an 
irregular and summary way deposed. 
He refused to acknowledge the sentence; 
and after waiting for a little in the 
expectation of redress, but finding this 
hopeless, excepting on conditions to 
which he could not submit, he resumed 



his public ministry, with the cordial 
welcome of his people. The Society 
people, satisfied that his views of the 
Reformation in Church and State and 
of the evils of the Revolution harmon- 
ized with their own, gave him, in 1706, 
a harmonious call to become their pas- 
tor, to which he cordially acceded. 
Mr. Macmillan was joined by Mr. John 
M'Neil, a licentiate of the Church of 
Scotland, who entertained the same 
views with himself and his people, and 
they laboured together in preaching the 
gospel. In 1708 they concurred in 
laying before the Commission of the 
Assembly a joint Protestation and De- 
clinature, stating explicitly the grounds 
of their separation from the Establish- 
ment. In 1712 they renewed the pub- 
lic covenants. Mr. M'Neil died in 1732. 
Mr. Macmillan continued his ministra- 
tions alone, till he was joined by the 
Rev. Mr. Nairne, when the two Minis- 
ters, along with Ruling Elders, consti- 
tuted a presbytery in 1743, under the 
designation of the Reformed Presby- 
tery. Mr. Alexander Marshal, who had 
received the regular education of stud- 
ents in divinity, was soon after this 
licensed ; and, having received a call, 
was regularly ordained, and took his 
seat as a co-presbyter. The Presby- 
tery received small accessions from time 
to time, and soon obtained a footing in 
Ireland and America. Before present- 
ing the statistics of this community, 
we shall submit a brief statement of 
their principles. 

From the above statements, it must be 
apparent that the difference between the 
Reformed Presbyterian Church, and the 
church established at the Revolution, 
did not turn on abstract points of doc- 
trine, but respected mainly the actings 
of the State and the Church, in depart- 
ing from the reformations from Popery 
and Prelacy, particularly the latter. 
These principles will be best brought out 
by historical reference to the public pro- 
ceedings of the times. There was, in the 
first place, the renovation of the Na- 
tional Covenant of Scotland in applica- 
tion to the innovations of Prelacy ; then 






PEOFESSOR SYMINGTON. 



181 



followed the meeting of the General 
Assembly in Glasgow, its protest in be- 
half of the intrinsic power of the Church 
to hold her assemblies, its bold and de- 
cisive acts in condemnation of the Five 
Articles of Perth, the Service Book, and 
the Book of Canons, the restoration of 
Presbyteries, and vindication of the 
order and rights of Ruling Elders, and 
the acts to prevent the intrusion of mi- 
nisters and otherwise advancing re- 
formation. Then followed the Solemn 
League and Covenant, with a view not 
only to promote the union of the three 
kingdoms, but sympathising with other 
kingdoms groaning still under the 
Antichristian yoke, and contemplating 
the enlargement of the kingdom of 
Christ, and the peace and tranquillity 
of Christian kingdoms, and common- 
wealths. Next followed the prepara- 
tion of the Westminster Standards, 
as they are called, received by the 
Church of Scotland, declaring her views 
of the intrinsic authority of the Church, 
and the form of her ecclesiastical polity. 
"With these we have the Acts of Assem- 
bly and Parliament, and after them, the 
testimonies of the martyrs that suffered 
in the following persecution. 

From the above historical facts and 
documents it is easy to gather the views 
of the fathers in the Second Reforma- 
tion on the supreme and ultimate autho- 
rity of the Word of God — the universal 
authority of Jesus Christ, as given to 
be the Head over all things to the 
Church — the spiritual independence of 
the Church — the subjection of the na- 
tions to God and his Christ, and the obli- 
gation of religious covenants. While the 
above and other documents show that 
the great public actings of these times 
turned particularly on the polity, in- 
stitutions, and freedom of the Church, 
and on political affairs in connection 
with the interests of religion, we are not 
warranted to conclude that the precious 
doctrines of the gospel and interests of 
spiritual religion and personal godliness 
were overlooked ; the documents them- 
selves supplying ample evidence of a 
prevailing sound theology, founded on 



the Scriptures, and directed acutely 
against Papal, Socinian, Arminian and 
other errors. And let it be observed, 
that those who have aimed to follow 
them in the work of Reformation do not 
pledge themselves to an approbation of 
all the Acts, either of Assembly or of 
Parliament. " Something is due to the 
memory of those who have done wor- 
thily in Ephratah, and been famous in 
Bethlehem, in the magnanimous strug- 
gle for civil and religious liberty. Still 
they were men, and are not to be held 
up as perfect in all they said and did. 
In judging of the public conduct of the 
Scottish Reformers, it is but fair to take 
into account the very trying circum- 
stances in which they were placed, the 
persecutions they endured, the plots 
which were frequently contrived for the 
subversion of religion and liberty at 
home, and the formidable combinations 
established among the Popish powers 
on the continent to overthrow the Pro- 
testant interest throughout Europe. 
When these things are duly considered, 
it will be conceded by every candid 
mind that measures may have been ne- 
cessary in their peculiar circumstances 
which would be unwarrantable in a 
more tranquil state of society. Yet, 
that they may guard against all 
danger of being misunderstood, the 
Reformed Presbyterian Church has 
deemed it proper to state distinctly 
that she neither can give herself, nor 
require from others, an unqualified ap- 
probation of all the Acts of Parliament 
or of Assembly, during the Reforming 
period." This may be the proper place 
to introduce a quotation from their au- 
thorised Testimony : — " The Reformed 
Presbyterian Church has been organized 
on an adherence to the principles of the 
Protestant Presbyterian Covenanted 
Church of Scotland. Those principles 
have been exhibited in the Covenants, 
Westminster Confession, Catechisms, 
Form of Presbyterian Church- Govern- 
ment, Directory for Worship, and in the 
Testimonies of the Martyrs ; and we 
believe them to be substantially founded 
on the Bible. When we specify these 



182 



THE REFORMED PRESBYTERIAN CHURCH. 



writings, we are not pledged to every 
sentiment or expression to be found in 
them. We have given a declaration of 
the Scriptural principles to which we 
adhere ; and, while we endeavour to 
give the reason of our faith from the 
Holy Scriptures, we cheerfully refer to 
the Testimonies of the Church of Scot- 
land, in proof that these principles 
were embraced by her, and in testimony 
of our approbation of her zeal and 
fidelity." 

We subjoin some general obser- 
vations on the Doctrine, Worship, and 
Government of the Reformed. Pres- 
byterian Church. It is her first prin- 
ciple that the Scriptures of the Old and 
New Testaments are the Word of God, 
and the alone infallible rule of faith and 
practice ; and, as subordinate stan- 
dards, they adopt the Westminster Con- 
fession of Faith, and Catechisms, 
Larger and Shorter, as well-digested 
summaries of what should be taught in 
the Church. Their Doctrines are those 
generally distinguished by the names 
Evangelical or Calvinistic. With re- 
spect to Worship, they consider the 
following as divinely-instituted ordi- 
nances : — Public Prayer, with the 
understanding and the heart, in a known 
tongue, and not in written, or humanly 
prescribed forms. Singing Psalms of 
Divine inspiration, and these alone. 
Reading and expounding the Holy 
Scriptures. Preaching and hearing the 
Word. Administering Baptism and 
the Lord's Supper, in their scriptural 
simplicity, and as the alone instituted 
Sacraments of the Church. Public 
Fasting and Thanksgiving, as circum- 
stances may call. They reject all rites, 
and ceremonies, and holidays of human 
appointment. They strongly inculcate 
the duties of Family religion, and of 
Private social worship; and they follow 
substantially the Westminster Directory. 
In government and discipline they are 
strictly Presbyterian. They find in the 
Bible the distinction between rulers 
and ruled — the work of rule committed 
to elders — a plurality of elders in every 
church — and a distinction between elders 



that only rule, and others who labour 
in word ; and they consider Presby- 
terianism as having not only a foun- 
dation in the very nature of society, 
and recommended by the wisdom 
and profession of their forefathers, but 
as sanctioned, in its elementary princi- 
ples of representation union and sub- 
ordination, by approved apostolical 
example and precepts. While they re- 
gard it as divinely authorised in its 
great principles, respecting the minutiae 
of its forms they admit the acknow- 
ledged principle " that there are some 
circumstances concerning the worship 
of God, and government of the Church, 
common to human actions and societies, 
which are to be ordered by the light of 
nature and Christian prudence, accord- 
ing to the general rules of the Word, 
which are always to be observed." 

From the above statements, it must 
appear that the Reformed Presbyterian 
Church aims to preserve a connexion 
with the Reformed Church of Scotland, 
at the second Reformation, and to fol- 
low the martyrs who adhered to its 
principles. These principles they re- 
garded as having been overlooked, and 
unfaithfully dealt with at the Revolu- 
tion, the State giving in 1690, and the 
Church receiving as her charter of Pres- 
bytery, the Act 1592, without any re- 
ference to the Act of Assembly in 1617. 
They proceed upon the admitted prin- 
ciple that, When the prevailing part 
of a church make any addition to, or 
alteration of, the Scripture system of 
faith, worship, discipline, or govern- 
ment, an essential condition of fellow- 
ship with them, in this case the pre- 
vailing party are the real separatists, 
and they who are obliged to withdraw 
from their communion, rather than sin, 
are the true adherents to the Church, 
cleaving to her constitutional laws. 
Schism, a reproach often cast upon the 
kw, is not to be tried by arithmetic ; 
it is not a question of number, but 
of truth and principle. The Reformed 
Presbyterian Church, while impressed 
with a sense of many benefits resulting 
from the Revolution, are affected with 



PROFESSOR SYMINGTON. 



183 



a sense of the guilt that was con- 
tracted in it, and cannot regard it 
with the overweening and unqualified 
approbation by which it is often spoken 
of as glorious. The revival of the Eras- 
tian supremacy over the church, the 
establishment of prelacy in England 
and Ireland, and things connected 
with them, were in violation of Scrip- 
ture truth, attained reformation, and 
solemn engagement ; and if the Revo- 
lution be viewed in the light of history, 
in the subsequent state of religion in 
England and Ireland, and even in Scot- 
land, it does not afford ground of un- 
mingled gratulation. — This church has 
also felt it her duty to recognize the 
Public Covenants in their matter 
and obligation. They are facts in the 
page of history — they are founded on 
Scriptural truth — they bear upon the 
public interests of the church and so- 
ciety — they told with great effect upon 
the Reformation — they imply obligations 
acknowledged in the national and in- 
ternational transactions of mankind — 
they were the means of protecting and 
transmitting to us liberty — they were 
the terror of the enemies of truth and 
liberty, and cannot be innocently ne- 
glected and overlooked, because involv- 
ing special obligations and implying 
aggravating guilt on the part of the 
civil and ecclesiastical society, as 
well as of individuals. — They hold 
peculiar and strong views on the 
subject of civil society, asserting from 
the Word of God, the obligation of in- 
dividuals and society, in all places en- 
joying Divine Revelation, to regulate 
their constitution, legislation, and obe- 
dience according to the principles and 
precepts of the Word of God. They are 
sensible of the great evil that has accrued 
by the usurpations of civil authority 
over the church on the one hand, and by 
the servile submission of the church on 
the other ; and they are also sensible of 
the great evil that has accrued from the 
usurpations of ecclesiastical power in the 
church and over civil society ; but they 
do not think that the remedy of these 
\wo evils is to be found in an absolute 



dissociation of the two powers, but by 
a mutual and well executed instrument, 
defining distinctly the respective pro- 
vince and duties of each, and acknow- 
ledged by both as a mutual stipula- 
tion to co-operate in their respective 
provinces in the cause of religion and 
morality. They entertain decided views 
on the obligation of the Word of God 
on civil society, and on the subjection 
of the kingdoms of the world to the Re- 
deemer. When these obligations are 
grossly violated on the part either of 
church or state, they feel an obligation 
to dissent and protest. They have ex- 
pressed themselves as follows : — " In 
parts of the world enjoying Revelation, 
when a people, in framing their civil 
constitutions and appointing magis- 
trates, overlook, reject, or relinquish 
the Scipture standard, enact laws ini- 
mical to the kingdom of Christ, and 
favour the interests of antichrist, the 
constitution becoming thus immoral 
and anti-christian, cannot innocently 
be recognized. In this case, the church 
entering her protest and continuing to 
testily against authority so con- 
stituted and administered, still re- 
garding the ordinance of God as it is 
delivered in the Scriptures, will con- 
scientiously perform things moral and 
just, and promote the peace and good 
order of society. But they cannot give 
allegiance to authority immoral and 
antichristian. And they consider that 
Christians living in peace, and in their 
private capacity furthering the ends of 
government and good order, while they 
do not incorporate with the national 
society, and submit to disabilities and 
privations on this account, are never- 
theless entitled to protection in their 
lives, property, and liberty, having 
contributed their proportion of the com- 
mon taxations." In this matter they can 
appeal to history for the peaceful and 
orderly deportment of their people. 
They are aware that, in the days of 
the Reformation, this subject was taken 
up, not so much in an abstract view 
of it from the Scripture, as in its imme- 
diate and obvious bearing upon the in- 



184 



THE REFORMED PRESBYTERIAN CHURCH. 



terests of religions liberty ; our fathers 
trembling for themselves and their chil- 
dren at the danger arising from immoral 
and antichristian power. 

"We now subjoin a few things in the 
way of statistics. The Reformed 
Presbyterian Church has increased but 
slowly, but has not yet in this respect 
fallen back. They have in Scotland 
at present thirty -seven ordained mi- 
nisters, thirty-four of these having 
charges. They have three or four 
vacant congregations, five preaching 
stations, and eight preachers. A great 
number of the congregations have 
Sabbath schools attached to them, and 
are contributing to the support of mis- 
sions. They have six presbyteries, 
forming a synod. They have sent mis- 
sionaries again and again to Canada ; 
they have a missionary in New Zealand, 
another in the New Hebrides, and a 
missionary to the Jews in London. In 
these operations, while they have no- 
thing of which to boast, they will stand 
a favourable comparison with Christian 
friends around them. 

This church has, from an early period, 
had a footing in Ireland ; and it has 
been upon the increase. In numbers, 
they are about equal to their brethren 
in Scotland. They have suffered in some 
respects, by divisions among themselves 
and by emigration, but still maintain a 
respectable status ; and they have sent 
and supported missionaries ordained to 
charges in New Brunswick, and have 
made an effort in behalf of England, in 
the city of Manchester. 

In America this church has a greater 
number of congregations and minis- 
ters than either in Scotland or Ireland. 
They are, "perhaps, double in number of 
any of the churches in the mother 
country. They have also suffered from 
division, but still maintain a respectable 
position among the churches. One de- 
partment has originated and supported 
a prosperous mission in India, which 
has reached to the organization of a 
presbytery. 

It may be proper to add, that while 
the ministers of the Reformed Presby- 



terian Church in Scotland were sub- 
jected for a long time to laborious tra« 
veiling, and had not leisure to devote 
themselves largely to labour for the 
press, they have not altogether failed in 
this particular. We can speak only of 
the authorized publications of the 
Church. In 1741 they emitted a De- 
claration and Testimony. In 1753, 
A Defence of the Atonement, in opposi- 
tion to two ministers and a few persons 
adhering to them, who had embraced, 
in one respect of it, the doctrine of a 
universal atonement. In 1761, Act, 
Declaration, and Testimony, for the 
whole of the Covenanted Reformation, 
&c, which has gone through four edi- 
tions. Also, a Warning against Po- 
pery. In 1793, a Warning against 
Socinian and Unitarian errors. In 1801, 
Explanation and Defence of the Terms 
of Communion. In 1805, Testimony 
and Warning against Prevailing Immo- 
ralities. In 1817, Testimony against 
the Evil and Danger of Popery. In 
1829, Resolutions against the Admis- 
sion of Roman Catholics into legislative 
power. In 1830, Resolutions on the 
subject of Missious, on occasion of form- 
ing a Missionary Society in connection 
with the Synod. Also Book of Eccle- 
siastical Government and Discipline. 
In 1831, Resolutions against Slavery. 
In 1833, Resolutions on the Sabbath. In 
1837, Testimony of the Reformed Pres- 
byterian Church in Scotland, Historical 
and Doctrinal. In 1811, Lectures on the 
Principles of the Second Reformation. In 
1813, Commemoration of the Bicentenary 
of the Westminster Assembly, and Cen- 
tenary of the Reformed Presbytery. Be- 
sides these, there have been published 
Pastoral Letters on Private Social Wor- 
ship, Directory for Fellowship Socie- 
ties, Overtures respecting the Education 
of Students of Divinity. Besides these, 
they have had for some years past a 
Monthly Magazine. 

The Reformed Presbyterian Church 
has participated, more or less, so far as 
consistency admitted, with the great 
movements of church and society in 
these latter days, and she holds herself 



rROFESSOR SYMINGTON. 



185 



in readiness to co-operate in promoting 
great Christian objects, when this can 
be done without compromise. Her 
ministers and members have given 
evidence of this. They lament over 
the divisions of the Church, and some- 
times console themselves with the 
thought that they have not originated 
them. They regard the Second Refor- 
mation as contemplating union upon the 
soundest principles and the largest 
scale, aspiring not only after a happy 
union of the Three Kingdoms, and of the 
Church in them, but contemplating a 
grand Protestant union throughout 
Christendom. They dissent not from 
this great object, they protest not 
against it but regard it with approba- 
tion and delight. Departure from these 
principles and their great object has 
necessitated, on their part, dissent and 
protest. But with the Bible, and the 
ecclesiastical books of the Church in the 
Second Reformation, in their hands, 
they repel the charge of schism ; and, 
with the Covenants in their hands, as 
well as in the just interpretation given 
of them by competent authority, they 
repel the charge of rebellion, if any one 
shall prefer it against them, and they 
approve themselves the lovers of their 
country's prosperity by their peaceable 
lives, their prayers, and their active 
usefulness. 

In a document of this kind, they are 
aware that the thing required is state- 
ment not argumentation ; and as they 
deprecate nothing more than ignorance 
and prejudice, they refer inquirers to 
the authorized " Testimony of the Re- 
formed Presbyterian Church in Scotland, 
Historical and Doctrinal/' — In common 
with others, the Reformed Presbyterian 
Church reckon their public profession 
as Scriptural, acknowledging no other 
supreme authority beside the Divine 
Word. — They trust that their doctrines 
are Evangelical, in the strictest sense of 
the term. They regard their profession 
as Protestant, and have testified against 
the legal establishment of Popery in the 
colonies, alliances with anti-Christian 
powers, expending the public treasury 



in the maintenance of Popery, and the 
violation of the constitution in the admis- 
sion of Papists into the legislative coun- 
cils ; and in those last days they consi- 
der Divine Providence as giving a special 
emphasis to the call, " Come out of 
her, my people, that ye be not partak- 
ers of her sins, and that ye receive not 
of her plagues." — Their ecclesiastical 
government, as stated above, is Presby- 
terian. They view Presbyterianisin a3 
the law of Christ, providing for the 
unity, extension, and perpetuity of the 
Church, in a happy medium between the 
extremes of Episcopacy and Indepen- 
dency. — The profession of the Reformed 
Presbyterian Church embraces the civil 
relations of mankind. It is not political, 
in the popular sense of this term ; but 
they hold the sentiment that the Word 
of God is the supreme standard of the 
political conduct of men in everything 
respecting morality and religion. Chris- 
tianity, they believe, does not interfere 
with previous moral relations, obliga- 
tions, and institutions, excepting in so 
far as it sheds upon them a clearer 
light, and confirms them with its pecu- 
liar sanctions, supplying the surest bond 
of social union, cherishing the social 
virtues, exerting the most salutary 
check on the abuse of power, and pro- 
moting obedience and dutiful subordi- 
nation. — They cannot regard their 
sentiments as either unpatriotic or an- 
archical. They love their country, and 
know not how to consult better for its 
prosperity and happiness than by the 
dissemination of pure and undefiled re- 
ligion, and the adjustment and subordi- 
nation of society by a faithful application 
of Scripture principles in all their im- 
partiality and amplitude. — The leading 
truths of their profession have been em- 
braced in public solemn covenants with 
God, with a view to the preservation of 
the reformed religion in Scotland, and 
the reformation of religion in England 
and Ireland. Popery and Prelacy are 
condemned by the letter and spirit of 
the holy Scriptures, and, contemplated 
in the light of history, have had a per- 
nicious influence upon the Church and 



186 



THE REFORMED PRESBYTERIAN CHURCH. 



upon Society. Their fathers were 
imperatively called to put themselves 
in the attitude of defence against 
that ascendancy which these systems 
plotted to obtain under the coun- 
tenance of rank and wealth ; and we 
owe to them, under God, our civil 
and religious liberties. These public 
deeds were treated with profane con- 
tempt, and their adherents persecuted 
unto death ; and when Providence put 
a stop to bloody persecution, the nation 
set them aside, and the Church suffered 
them to fall into neglect. — Their testi- 
mony, in its great principles, has been 
sealed by the blood of martyrs. Those 
who suffered in the persecution preced- 
ing the Revolution, could not submit to 
the Episcopal hierarchy and supersti- 
tions — they could not renounce as trea- 
sonable and unlawful the covenants in 
which Prelacy had been abjured, nor give 
allegiance to power invested by national 
acts with supremacy over the Church, and 
persecuting her members to the death. 
— Important truths and interests em- 
braced in the one testimony have been 
publicly departed from, and the cause 
of reformation seriously impeded and 
injured. They are constrained, trom 
conviction, to adhere to the views of 
the minority that dissented from the 
conduct of the nation and the Church 
at the Revolution. The independence 
and liberty of the Church were im- 
portant matters surrendered to its seri- 
ous injury, as has appeared in the re- 
sults. They rejoice to observe that the 
public mind has awakened on this im- 
portant subject, and they shall rejoice 
to observe faithful efforts prosecuted and 
crowned with success, and the scattered 
friends of the Redeemer and his church 
rallied and united under one banner 
against the common foe. — They view 
the principles which they have exhibited 
as forming an excellent ground-work 
for further reformation. The Refor- 
mation had not time to be com- 
pleted and consolidated. When just 
begun, in the mysteries of providence, 



it was arrested, undermined and perse* 
cuted. But it contained great elemen- 
tary principles lying at the basis of the 
prosperity expected in future days, pro- 
viding for the duty and interest of man 
as an individual, and as a membe v oi 
society, and for the prosperity of tne 
Church and the kingdoms of the earth. 
And it provides for all this by placing 
man in all relations under a clear and 
perfect rule, and under one rightful 
Sovereign, and by bringing the original 
and immutable law of love to God and 
to man into full exhibition and opera- 
tion, in appropriate institutions, offices, 
relations and duties, it promises to bind 
up the wound of the daughter of Zion, 
and to heal the breaches of society un- 
der the reign of Him who is Truth and 
Peace. They cannot think that their 
views are contracted, illiberal, unprac- 
ticable. Those principles comprehend 
the whole range of truth and duty, 
of faith and practice, and provide for 
the personal, social, temporal, and eter- 
nal interests of the human family ; and 
they will adhere to them, till a more 
excellent system — one more compre- 
hensive and faithful — be shown them. 
They appreciate the piety, talent, 
labours, benevolence, and enterprise 
of Christians in other churches, and 
desire to emulate them in all that 
is good ; and while lamenting the 
divisions which unhappily prevail, they 
pray, and shall endeavour, by every 
consistent means, that they may be 
healed in truth and peace. They do not 
charge themselves with committing a 
breach upon the unity and peace of the 
Church, by adhering to her constitution 
and privileges, as asserted in the Second 
Reformation ; and, without asserting 
its perfection, but viewing it as a 
ground- work upon which to proceed, 
they are fain, in abiding by its spiritual 
excellencies, to extend the blessings of 
religion, liberty, union, and peace, to 
the Church of God, to their beloved 
land, and to all the nations of tho 
earth. 



187 



THE UNITED PEESBTTEEIAN CHURCH. 



BY THE KEV. PROF. EADIE, D.D. LL.D. 



GLASGOT. 



The United Presbyterian Church con- 
sists of those two religious denominations 
recently known by the names of " United 
Secession" and " Relief." 

I. — UNITED SECESSION CHURCH. 

The Secession Church had its origin 
in a faithful and prolonged struggle for 
purity of doctrine, and freedom of ad- 
ministration. Ever since the settlement 
of the Church of Scotland at the re- 
volution of 1688, there had been a 
gradual and marked deterioration in her 
pulpits and her ecclesiastical courts. 
The facile remnant of the old Episco- 
palian clergy, had, as a measure of 
policy, been admitted to her communion. 
Parliament had so willed it, and the 
General Assembly at length, and not 
without murmurs, acquiesced. These 
curates so easily and opportunely con- 
verted into Presbyterian pastors, now 
read ethical homilies instead of printed 
prayers, and many of them, as Burnet 
testifies, were the dregs and refuse of 
the northern parts, were openly vicious, 
" wretched preachers, and ignorant to 
a reproach." But in the course of 
twenty years, what had been sullenly 
submitted to on the part of the Church, 
was in a spirit of vain servility openly 
boasted of. "We cannot," says the 
Assembly to Queen Anne, in 1712, " we 
cannot but lay before your Majesty this 
pregnant instance of our moderation, 
that, since our late happy establishment, 
there have been taken in and continued 
hundreds of dissenting ministers, upon 
the easiest terms." A sad confession of 
an unfaithful compromise, but a frank 



avowal of the extraordinary and fatal 
facility with which such Dissenters 
or prelatical incumbents retained their 
parishes and their salaries. The only 
condition required of those men who had 
served in a church which had shed the 
best blood of Scotland, was the simple 
acknowledgment of the fact, " that the 
church government, as now settled by 
law, is the only government of this 
Church." The great reason for such 
procedure, was the wish, on the part of 
the government, either to bribe into 
acquiescence, or at least to place under 
control, the notorious Jacobitism of the 
Episcopalian clergy of Scotland. The 
accession of so many pliant aliens in 
spirit and doctrine, was viewed with 
suspicion by the country, for it was soon 
found to exercise a deleterious influence 
over the preaching and the policy of the 
National Church. The leaven so in- 
truded, seemed to leaven with ominous 
rapidity the whole lump. 

In 1712, the act of patronage was 
passed,* by which the cherished right 
of the parishes to choose their pastors, 
was forcibly wrested from them. The 
Assembly remonstrated with the Legis- 
lature, but in vain, — pleaded long usage 
and constitutional right, but to no pur- 
pose. The First and Second Books of 
Discipline, though somewhat varying as 
to the mode of election, are equally ex- 
plicit against the intrusion of a minister 
on a reclaiming congregation. In 1690, 
the right of election was vested in the 

* The oath ol abjuration had already created 
no little aversion of opinion, and many good 
men scrupled to take it.— M'Keirow's History^ 
vol. i. p. 7, 8. 



188 



THE UNITED PRESBYTERIAN CHURCH. 



session and Protestant heritors ; and the 
people, if not satisfied with the choice 
made for them, possessed an effective 
veto, but now such privileges were entirely 
and summarily superseded. The result 
was, that the aristocracy became paro- 
chial dictators, and thrust upon unwilling 
churches, their own creatures and nomi- 
nees — men, in many cases, wholly unfit 
to be spiritual teachers. Violent settle- 
ments became frequent throughout the 
country, the military were summoned in 
to preserve peace, and the obnoxious pre- 
sentee with the officiating Presbytery 
were protected from menaced or appre- 
hended danger by the sword and scarlet 
of dragoons. Appeals on the part of the 
insulted parish against such oppression 
were a common resort, but they generally 
failed in obtaining redress from the 
General Assembly. The Church bowed 
to the civil authority, and Acts of Par- 
liament triumphed over popular fran- 
chise. The spirit of independence was 
bribed or vanquished in the large and 
dominant majority of the rulers of the 
Church of Scotland, and at length, in 
1729, the Assembly, in violation of its 
constitutional forms, introduced a new 
machinery, and appointed committees 
of unbounded power, to superintend and 
execute their tyrannical acts of intrusion. 
So keenly and widely, however, was 
such oppression felt, that in the following 



year, the Supreme Court had twelve 
cases of complaint and appeal to dispose 
of. During these discussions, one of the 
Presbyteries had been enjoined to pro- 
ceed Avith a violent settlement, but 
several of its members resolutely pro- 
tested, and craved that their dissent might 
at least be recorded. The request was 
sharply refused, and it was then enacted 
as a general law that, in future, " no 
reasons of dissent against the determi- 
nation of church judicatories" should be 
entered on record. The very power of 
complaint was taken away, and the 
injured were shut up to a dumb resigna- 
tion. Constitutional freedom was vir- 
tually at an end — the last trace of right 
and privilege was gone — and the des- 
potism of the General Assembly ceased 



at length to blush at its own rapacity 
and treason. Nay, in its naste to 
strengthen the law of patronage, it 
transferred from its own keeping the jus 
devolutum, (a privilege which many 
Presbyteries had employed so as to favour 
popular election), and did so by an ex- 
press violation of the Barrier Act. In 
such circumstances, forty-two ministers 
addressed a paper to the Assembly of 
1732, stating a number of grievances, 
but the document was not allowed to be 
read, and a similar mauifesto, signed by 
1,700 elders and laymen, met, of course, 
with a similar fate. Tyranny so gross 
and wanton, created a powerful hostility 
to itself in the national mind. The ex- 
citement and alarm were prodigious,— 
the dissaffection of the pious people had 
been created and augmented by repeated 
provocations. A crisis had come, and 
on the 10th October of the same year, 
Ebenezer Erskine delivered that sermon 
which led to the Secession. 

But parallel to all this usurpation and 
oppression, there was another and mel- 
ancholy cause of growing discontent. 
The Church of Scotland had not only 
been rapidly secularized, but doctrinal 
laxity seems to have kept pace with 
obsequiousness to the court and Parlia- 
ment. Christ's crown was bartered 



away, 



and the cross on which he won it 



with his blood was also dishonoured. 
Disloyalty to the one King and Head, 
was accompanied by indifference in the 
maintenance of the doctrine of his divi- 
nity, and in the exhibition of his atoning 
work. 

In 1717, Professor Simson of Glasgow 
was arraigned at the bar of the Assem- 
bly for error, involving in it no little of 
the Pelagian heresy ; but the venerable 
court "prophesyed smooth things," and 
dismissed the culprit with a bland advice 
to be more chary and cautious in time 
to come. But the same Assembly which 
tolerated such deviations from ortho- 
doxy, attempted also to stifle evangelical 
truth. The Presbytery of Auchterarder, 
in their desire to check the growth of 
Arminianism, had drawn up certain pro- 
positions to be subscribed by candidates 



PROFESSOR EADIE. 



189 



for licence. One of these testing articles 
was thus announced : — " I believe that 
it is not sound and orthodox to teach 
that we must forsake sin in order to our 
coming' to Christ, and instating us in 
covenant with God." The proposition 
is not happily worded, though its rea- 
soning could not be mistaken, but the 
General Assembly solemnly condemned 
this statement, and so were supposed to 
give virtual countenance to the delusion, 
that men must save themselves ere they 
come to the Saviour, — must heal them- 
selves before they resort to the physi- 
cian. 

An English book, named the "Marrow 
of Modern Divinity," had been repub- 
lished in 1718 by some friends of the 
Gospel in Scotland. That treatise, con- 
sisting of quaint and stirring dialogues, 
throws into bold relief the peculiar doc- 
trines of grace, occasionally puts them 
into the form of a startling proposition, 
and is gemmed with quotations from 
eminent Protestant divines. Its appear- 
ance in Scotland threw the clergy into 
commotion, and by many of them it was 
violently censured and condemned. Not 
a few of the evangelical pastors gave it a 
hearty welcome ; and among multitudes 
of the people it became a favourite book, 
next in veneration to the Bible and Cate- 
chism. Its Scottish editor, Mr. Hog of 
Carnock, printed, in 1719, some expla- 
nations of its peculiar statements, and 
the same year was attacked with special 
keenness in a Synod sermon by Princi- 
pal Hadclow of St. Andrew's. The Synod 
of Fife, before whom the assault was 
made, requested the publication of the 
pithy diatribe. The Assembly of 1719, 
acting in the same spirit, instructed its 
Commission to look after books and 
pamphlets promoting such opinions as 
are contained in the Marrow (though in 
the act the Marrow was not formally 
named), and to summon before them the 
authors and recommenders of such publi- 
cations. The Commission appointed a 
committee, of which Principal Haddow 
was the life and mover, and before it 
four ministers were immediately cited. 
This committee reported to the Assembly 



of 1720, classified in their report the 
doctrines of the Marrow, and solemnly 
condemned them. This paper was pre- 
pared with a malignant dexterity. It 
selected special passages, some of which 
were not happily expressed, severed them 
from the context, and held them up as 
contrary to Scripture and the Confession 
of Faith. The report was discussed, and 
the result was a stern reprobation of the 
" Marrow," and a prohibition of all 
ministers from recommending the book, 
or preaching its doctrines. The " Mar- 
row" was put into the Index Expur- 
gatorius, and "the people in whose 
hands it is, or may come, are exhorted 
not to read or use the same." This rigid 
decision only fomented the controversy 
which it was intended to allay, for the 
forbidden book became more and more 
an object of intense anxiety and preva- 
lent study. The popular party in the 
Church at once concerted measures to 
have that Act repealed. Consultations 
were repeatedly held by a section of 
the evangelical clergy, and at length it 
was agreed to hand in a representation 
to the Court, complaining of the obnoxi- 
ous finding, and of the injury which had 
been done by it to precious truth. The 
representation was signed by twelve 
ministers, and it briefly called the As- 
sembly's attention to the fact that it had 
condemned the following propositions, 
which are in accordance at once with 
the Bible and the symbolical books. 
The memorialists complain that the As- 
sembly had branded as unscriptural and 
heterodox such statements as those : — 
" That in the Gospel, the Father hath 
made a free, unlimited offer of Christ 
and of salvation to all men, by virtue of 
which every individual who hears the 
Gospel has a warrant to take hold of 
said offer, and to apply salvation to his 
own soul; that an assured persuasion 
of the truth of God's promise in the 
Gospel, with respect to one's self in par- 
ticular, is included in the very nature of 
saving faith ; that the believer's holi- 
ness is in no way the price nor condi- 
tion of his salvation ; that believers, in 
yielding obedience to the law as a rule 



190 



THE UNITED PRESBYTERIAN CHURCH. 



of life, ought not to be influenced, either 
by mercenary hopes of heaven, or by 
slavish fears of hell ; that the believer is 
not, in any respect, under the law as a 
covenant of works ; and that it is a just 
and Scriptural distinction which is made 
betwixt the law as a covenant of works, 
and the law as a rule of life in the hand 
of Christ." This representation was 
dealt with by the Commission of the 
Assembly of 1721, and a series of queries 
were put into the hands of the represen- 
tors, to which questions answers were 
prepared by Ebenezer Erskine and Mr. 
"Wilson of Maxton, and given to the 
Commission in March, 1722. The same 
business had a prominent place in the 
following Assembly, and an Act was 
passed intended to explain, and at the 
same time to modify, the previous find- 
ings regarding the Marrow. But the 
Assembly forbade all to teach the positions 
already condemned, " either by writing, 
printing, preaching, catechising, or in 
any other way. " And not only so — they 
cited the Marrow-men before them, and 
solemnly rebuked them. In four years 
from this date Professor Simson's case 
again attracted public notice. The pre- 
vious lenity of the Assembly had only 
emboldened him, and a species of Arian- 
ism had been taught from the chair 
of Theology in the College of Glasgow. 
Still, though the various Presbyteries 
urged his deposition, he was merely sus- 
pended from ecclesiastical functions, but 
at the same time continued in fellowship 
with the Church, and in the enjoyment 
of his wonted emoluments. Against 
such flagrant connivance with error 
Boston had the courage to protest. 

Similar indifference to truth was shown 
in the case of Professor Campbell of St. 
Andrew's — a case that occurred between 
the suspension and deposition of the 
seceding ministers. His logic and theo- 
logy were truly eccentric and contradic- 
tory, flimsy in substance, and arrogant 
in spirit, the product of an ill-balanced 
mind that deemed originality to consist 
in extreme opinions. In his Oratio de 
vauitate luminis naturce, he had, by the 
excess of a juvenile logic, so exaggerated 



his theme, as to affirm that the light of 
Nature cannot enable men to discover the 
existence of a God, — a statement in 
utter opposition to the Apostle's argu- 
ment in the first chapter of the Epistle 
to the Romans, when he affirms that the 
Gentile world is without excuse in re- 
fusing to recognise and worship the one 
Supreme Creator. Again in another 
publication, where he attempts to prove 
that " the Apostles were no enthusiasts," 
Campbell carried his argument to the 
absurd length of maintaining that they 
were so ignorant of their Master's cha- 
racter and claims, between his death 
and resurrection, as to deem him an im- 
postor, and thus, in maintaining that 
they were not visionaries, he thought it 
requisite to make them fools and scep- 
tics. He missed the mark by the boyish 
feat of overleaping it. 

When we reflect on the terrible ex- 
plosion caused by the Marrow, and 
compare the earnest sincerity of the 
dominant faction against its precious 
and distinctive tenets, with the tardy 
and indulgent processes against Simson 
and Campbell, we cannot but feel the 
depth and rapidity of that degene- 
racy which had fallen on the Church 
of the second Reformation. The power 
of the pulpit was gone, — the preaching 
of a free and unrestricted Gospel was 
frowned upon, — the sermon full of doc- 
trine, reproof, correction, and instruction 
in righteousness, had degenerated into a 
brief and pithless essay, disguised from 
Seneca or diluted from Epictetus. It 
had no spirituality of tone or unction, — 
and brought no comfort or satisfaction to 
the weary and anxious sinner. It neither 
moved the careless nor refreshed the 
godly. Pious people went to church and 
came home again, feeling that in their 
sad experience the words of the prophet 
had been realized, for their anticipations 
so often disappointed reminded them of 
the scene thus described, — " It shall be 
even as when an hungry man dreameth 
and behold he eateth, but he awaketh 
and his soul is empty ; or when a thirsty 
man dreameth and behold he driuketh, 
but he awaketh and behold he is faiut and 



PROFESSOR EADIE. 



191 



his soul hath appetite."* But the dere- 
liction was not universal. Good men and 
true were found in various parts of the 
country, — "faint yet pursuing," "per- 
plexed but not in despair, persecuted but 
not forsaken." By their prayers and 
ministrations the best of the laity were 
greatly blessed and edified, and often felt 
themselves on the eve of adopting the 
old thanksgiving of Ezra, — "And now 
for a little space grace hath been shewed 
from the Lord our God, to leave us a 
remnant to escape, and to give us a nail 
in his holy place, that our God may 
lighten our eyes, and give us a little reviv- 
ing in our bondage." f The "swatches " 
which Mr. Wilson of Perth gives of 
many of the ministers are truly mourn- 
ful, proving that the majority were reck- 
less of principle, the mere abettors of a 
supple policy, and the haters of evangeli- 
cal truth, while many were by no means 
either consistent in their conduct or ex- 
emplary in their lives. Not only, as 
we have seen, did they refuse any 
dissent against their ecclesiastical pro- 
ceedings, but they even ventured to 
interfere with the freedom of the pul- 
pit, and the sermon of Mr. Erskine 
was selected for the experiment. 

Mr. Erskine, as moderator of the pre- 
vious Synod, preached in Perth, at the 
opening of the Synod of Stirling and Perth, 
10th Oct. 1732. His text was Psalm cxviii. 
22 : — " The stone which the builders 
refused is become the head stone of the 
corner." The sermon was a noble pro- 
test against prevalent defection and 
error — a bold and magnanimous appeal 
for the rights of the Christian people, 
and the purity and freedom of the Chris- 
tian pulpits. The majority of the Synod 
condemned him, and proudly doomed 
him to a formal censure. The preacher 
would not submit, but openly vindicated 
his sentiments. The case was carried to 
the Assembly, and Erskine stood forth, 
surrounded by his three friends, Wilson 
of Perth, Moncrieff of Abernethy, and 
Fisher of Kinclaven. The principal cul- 
prit alone was heard, and his fellow-pro- 

* Isaiah xxix. & 
t Ezra is. 8. 



testers were bluntly refused. His digni- 
fied self-vindication only enraged the 
Court, which now " refused to be 
ashamed," and he was again sentenced 
to be rebuked, " in order to terminate 
the process." The termination of the 
process was very different from the As- 
sembly's anticipations. The rebuke, 
however, was administered. St. Giles 
mimicked the Vatican. The Reformer 
protested, but the protest was refused, 
and indignantly thrown upon the table. 
It was found there inadvertently among 
the papers, was read by him who acci- 
dentally found it, and the Assembly was 
immediately made aware of the awful 
discovery. At eleven o'clock that night 
the four brethren received a peremptory 
citation to appear at the bar to-morrow. 
They were summarily dealt with, and 
handed over to the mercies of the Com- 
mission, by which, in August, they were 
first suspended from ministerial func- 
tions, and then, in November, were for- 
mally severed from their ministerial 
charges. The following is the sentence : 
— " The Commission of the General As- 
sembly did, and hereby do, loose the 
relation of Mr. Ebenezer Erskine, minis- 
ter at Stirling, Mr. William Wilson, 
minister at Perth, Mr. Alexander Mon- 
crieff, minister at Abernethy, and Mr. 
James Fisher, minister at Kinclaven, to 
their said respective charges, and do de- 
clare them no longer ministers of this 
church : And do hereby prohibit all 
ministers of this church to employ them, 
or any of them, in any ministerial func- 
tion ; and the Commission do declare 
the churches of the said Mr. Erskine, 
Mr. Wilson, Mr. Moncrieff, and Mr. 
Fisher, vacant from and after the date 
of this sentence , and appoint that let- 
ters from the Moderator, and extracts of 
this sentence, be sent to the several 
Presbyteries within whose bounds the 
said ministers have had their charges, 
appointing them, as they are hereby ap- 
pointed, to cause intimate this sentence 
in the foresaid several churches, any time 
betwixt and the first of January next; 
and also that notice of this sentence be 
sent by letter from the Moderator of this 



192 



THE UNITED PEESBYTEEIAN CHUECH. 



Commission to the Magistrates of Perth 
and Stirling-, to the Sheriff Principal of 
Perth, and to the Bailie of the Regality 
of Abernethy." Against such a sentence 
the four brethren protested in the follow- 
ing magnanimous terms : — " We hereby 
adhere to the protestation formerly en- 
tered before this Court, both at their 
last meeting in August, and when we 
appeared first before this meeting : and 
further, we do protest in our own name, 
and in the name of all and every one in 
our respective congregations adhering to 
us, that notwithstanding of this sentence 
passed against us, our pastoral relation 
shall be held and reputed firm and valid : 
and likewise, we protest, that notwith- 
standing of our being cast out from 
ministerial communion with the Esta- 
blished Church of Scotland, we still hold 
communion with all and every one who 
desire with us to adhere to the princi- 
ples of the true Presbyterian Covenanted 
Church of Scotland, in her doctrine, 
worship, government, and discipline ; 
and particularly with every one who are 
groaning under the evils and who are 
affected with the grievances we have 
been complaining of, who are in their 
several spheres wrestling with the same. 
But in regard the prevailing party in 
this Established Church, who have now 
cast us out from ministerial communion 
with them, are carrying on a course of 
defection from our Reformed and Cove- 
nanted principles, and particularly are 
suppressing ministerial freedom aud 
faithfulness in testifying against the pre- 
sent backslidings of the Church, and in- 
flicting censures on ministers for wit- 
nessing, by protestations or otherwise, 
against the same : Therefore we do, 
for these and many other weighty rea- 
sons, to be laid open in due time, protest 
that we are obliged to make a Secession 
from them, and that we can have no 
ministerial communion with them, till 
they see their sins and mistakes, and 
amend them : And in like manner we 
protest, that it shall be lawful and war- 
rantable for us to exercise the keys of 
doctrine, discipline, and government, ac- 
cording to the Word of God, and Con- 



fession of Faith, and the principles and 
constitution of the Covenanted Church of 
Scotland, as if no such censure had beeu 
passed upon us. Upon all which we 
take instruments ; and we hereby appeal 
to the first free, faithful, and reforming 
General Assembly of the Church of Scot- 
land." 

For such weighty reasons, the suffer- 
ance of error without adequate censure 
— the infliction of the law of patronage 
— the neglect of discipline — the restraint 
of ministerial freedom in testifying 
against maladministration — the four bre- 
thren made a Secession from the pre- 
vailing party of the Church of Scotland 
by law established. A few weeks after- 
wards, the expelled brethren met at 
Gairney-Bridge, near Kinross, and the 
Associate Presbytery was formally con- 
stituted. Dissent was then a novelty, 
and a perilous experiment ; but God and 
a good conscience upheld the Reformers. 
They prepared a " Testimony," or vin- 
dication of their conduct, in which they 
boldly justify their procedure, and adduce 
an overwhelming mass of evidence in 
their favour. The Assembly of 1734 
appears to have been alarmed, for seve- 
ral intolerant decisions were rescinded, 
and the Synod of Perth and Stirling was 
empowered to take off the sentence of 
censure from Mr. Erskine and his asso- 
ciates. But the brethren would not con- 
form under such circumstances, and with 
such charges yet uncancelled against 
them. They would not appear as re- 
respited or pardoned transgressors, nor 
tamely belie the mighty interests which 
they represented. 

It has been sometimes alleged that 
the Seceders ought, at this period, to 
have gone back to the Church. The 
terms proposed by the Assembly have 
been recently described as "honourable"* 
terms. Such a view of the matter is 
naturally entertained by one who does 
not think that there was any tenable 
ground for a secession at all. The con- 
ditions proposed to the seceders were 
such as no honourable mind could have 

* " The Ten Years' Conflict." By Robert Bo- 
clianan, D. D. VoL i. p, 1S2. 



PROCESSOR EADIE. 



193 



listened to. Their conduct was still con- 
demned, but professedly forgiven. De- 
cisions respecting liberty of adminis- 
tration were repealed, but not a word 
was said in favour of evangelical truth, 
and no modification of the sentences 
against the "Marrow" had been so 
much as hinted at. If the seceders had 
re-entered the Church in such circum- 
stances, they must have sadly stultified 
themselves, and their subsequent advo- 
cacy of sound doctrine must have been 
feeble and spiritless. Such an open de- 
parture and public protest as theirs was 
needed in the juncture, for the friends of 
truth and freedom who remained in the 
Assembly seem to have made no effort 
to obtain the repeal of its Armin'ian acts 
and decisions, and to this day they re- 
main uncancelled on the records of the 
General Assembly. That the proposals 
of return were made to the seceders 
"under evangelical influence,"* is very 
much to be doubted. It was rather 
policy and fear of further schism that 
sought to win back Erskine and his 
friends. Where Avas this powerful 
" evangelical influence" in future years, 
when the seceders were scorned by the 
Assembly as wretched and turbulent 
demagogues, and no voice was uplifted 
in their behalf — when the people who 
waited on their ministry were alleged " to 
come with other views than to promote 
religion ;" and when the Venerable Court 
of 1741 sanctioned a grant of £60 to 
Mr. Currie, for his unscrupulous and viru- 
lent assault on the men and motives of 
the Secession ? \ 

Two other Assemblies passed away. 
But the seceders were not idle ; they 
published a judicial Testimony, and 
churches were formed by them in vari- 
ous parts of the country. One of the four, 
Mr. Wilson of Perth, was chosen Pro- 
fessor of Theology. In 1737 the famous 
Ralph Erskine of Dumfermline acceded to 
the Presbytery ; young men were licensed 
to preach, and the Secession was rapidly 

* " The Ten Tears' Conflict." By Robert Bu- 
chanan, D.D. Vol. i p. 182. 

t See Wilson's "Defence," and his "Continua- 
tion," for a full refutation of the arguments 
against the first seceders. 



becoming a popular and organized com- 
munity. The acquiescence of the 
Established Church in the proceeding of 
the Government on the occasion of the 
Porteous mob, when it was anacted that 
a State paper should be read in all the 
pulpits, showed how Erastian she had 
become. Complaints were made of the 
seceders before the Assembly of 1733. 
The case was entrusted to the Commis- 
sion, by whom a libel was framed against 
each of the seceding ministers, and they 
were cited to appear at next Assembly. 
These ministers, now amounting to eight, 
obeyed the summons, appeared before 
the Court as a constituted Presbytery, 
and formally disclaimed the Assembly's 
authority. Sentence of deposition against 
them was passed, and was solemnly pro- 
nounced by the Assembly of 1740, on 
the fifteenth day of May. 

Thus ran the decree : — " And, there- 
fore, the General Assembly, in respect ot 
the articles found relevant and proven 
against the persons therein and here- 
after named by the last and this Assem- 
bly, as aforesaid, did, and hereby do, in 
the name of the Lord Jesus Christ, 
the sole king and head of the Church, 
and by virtue of the power and autho- 
rity committed by Him to them, actually 
depose Messrs. Ebenezer Erskine at 
Stirling, William Wilson at Perth, Alex- 
ander Moncrieff at Abernethy, James 
Fisher at Kinclaven, Ralph Erskine at 
Dunfermline, Thomas Mair at Orwell 
Thomas Nairn at Abbotshall, and James 
Thomson at Burntisland, ministers, from 
the office of the holy ministry, prohibit- 
ing and discharging them, and every 
one of them, to exercise the same, or any 
part thereof, within this Church in all 
time coming, and the Assembly did, and 
hereby do declare all the parishes or 
charges of the persons above named, va- 
cant, from and after the day and date of 
this sentence, and ordains copies hereof 
to be sent to the several Presbyteries of 
Stirling, Perth, Dunkeld, Dunfermline, 
and Kirkaldy ; and the said respective 
Presbyteries are hereby ordered to send 
copies hereof to the Kirk Sessions ot 
Perth and Dunfermline, and Session- 



194 



THE UNITED PRESBYTERIAN CHURCH. 



clerks of the other respective parishes 
hereby declared vacant, to be communi- 
cated to the elders. And the Assembly 
appoints that letters be wrote by their 
Moderator to the magistrates of the re- 
spective burghs concerned, with copies 
of this sentence ; and the Assembly re- 
commends to the Presbyteries within 
whose bounds the parishes or charges 
declared vacant do lie, to be careful in 
using their best endeavours for supplying 
the same during the vacancy, and for 
promoting the speedy and comfortable 
settlement hereof."* 

The majority of the deposed ministers 
were ejected by this sentence from their 
places of worship. Two of them, how- 
ever, by the kindness of the heritors, re- 
tained their churches till new ones were 
built for them. Moncrieff preached dur- 
ing the whole winter in the open air. 
The magistrates of Stirling fastened the 
church against Mr. Erskine, while the 
venerable patriarch, on being refused ad- 
mission, lifting thrice his pulpit Bible, 
which he carried, solemnly protested, in 
front of the sanctuary, to which access 
was denied him, that he followed con- 
science, and that his opposers were re- 
sponsible at the judgment-seat of God. 
The scene at Perth has been already de- 
scribed by the writer in his Life of Wil- 
son, and may be appended in a foot 
note.f 

Application for supply of sermon had 
already been made to the new parties from 

* Acts of Assembly 1740. 

t The civic authorities in Perth were obse- 
quious to the kirk — they received the edict on 
the Sabbath morning, and that very day they 
resolved to enforce it! Their anxious haste 
proved that they were afraid of reflection. 

Mr. Wilson had been made aAvare of this 
movement, and fortified himself by prayer. An 
unusual thoughtfulness was that morning visible 
on his countenance. The church in which he 
had laboured for four-and-twenty years was now 
to be shut against him His conscience acquitted 
him of rash and sectarian procedure. He had 
suffered insult without a murmur, willing still 
to preach to an affectionate people. His charac- 
ter had been aspersed, yet he humbly discharged 
his duty as one of the ministers of Perth. But 
from that pulpit, hallowed by so many sacred 
associations, he was at length to be forcibly ex- 
cluded. His private exercises on this eventful 
morning were somewhat protracted. He sought 
grace to be faithful when the crisis had come. 
The domestic meal was postponed to an unwonted 
season, if not altogether neglected. His house- 



many distressed quarters. Seventy such 
applications were presented in the years 
1737-38. But the Secession encountered, 
as might be expected, violent opposition. 
Popular disturbances sometimes menaced 
them, sites for building places of worship 
were refused them, and the Duke of 
Argyle in the House of Lords, more than 
insinuated their guilty connection with 
the Porteous riots. Their own misunder- 
standing with Whitefield, led him to 
ridicule them, their extreme views of the 
" Cambuslang" work, exposed them to 
merited animadversion, and their terms 
of communion embodied too much of 
their mere denominational tenets. Yet 
their cause "grew and multiplied,'' funds 
were collected for the purpose of enabling 
pious young men to enter upon prepara- 
tory studies, and a teacher of philosophy 
was appointed. Missionaries were sent 
over to Ireland, the cause was introduced 
into London, and even from America 
there came a request for supply of ser- 
mon. The Presbytery expanded into a 
Synod, consisting of thirty settled con- 
gregations, and thirteen vacancies, and 
held its first meeting at Stirling, in the 
memorable year — 45. The loyalty of 
the Seceders during the rebellion was 
both signal and effective : ministers and 
people were found active and undaunted 
in scenes of danger. The Seceders 
naturally hated a Popish pretender, and 
their patriotism won them, from high 
quarters, many commendations. But, 

hold servants gathered that something strange 
was about to fall upon them, and whispered to 
one another their ominous forebodings. From 
his closet, nerved and resolved, Mr. Wilson went 
to the church. Its doors were shut, and the 
civic magnates proudly guarded them with mace 
and halberts. An immense assemblage, filled with 
amazement and perplexity, crowded the streets, 
musing in their minds what might be the issue. 
Mr. Wilson passed through the throng, who 
made way for him with profound obeisance, went 
up to the principal entrance of the church, and 
confronting the municipal authorities, boldly re- 
quested admission into the house of God,— " In 
the name of my Divine Master, J ask admission 
into his temple." Once— a second time— a third 
time he repeated the solemn demand, and was 
met with a curt and Ann denial. The expectant 
multitude were confounded and irritated. A 
low murmur ran along them, — "Mr. Wilson's 
kept out of the kirk." The aged wept, the 
younger heaved with indignation. There was a 
movement— a muttered menace, then a yell — 
" Stone them, stone them." The storm was ns- 



PROFESSOR EADIF. 



195 



an unhappy controversy was introduced 
into the Synod, about the propriety of 
the burgess oath.* The members could 
not agree in their interpretations of one 
of its clauses. The oath was imposed 
on burgesses in Edinburgh, Glasgow, 
and Perth. He who swore it, pledged 
himself " to profess and allow the true 
religion presently professed within this 

ing — a minute more, and it would have burst. 
But the popular fury was suddenly hushed. 
Wilson turned to the vast assemblage, heaving 
in wrathful commotion around him. His serene 
countenance and tranquil attitude commanded 
their attention. "No violence," he exclaimed, 
in tones of earnest and impressive calmness, " no 
violence, my friends : the Master whom I serve 
is the Prince of Peace " Their rage was stayed. 
The man of God triumphed, and the victory was 
sealed— when shrill and clear these words of 
power rang again over the wedged masses, and 
were heard to their outmost verge, — "no vio- 
lence, my friends, I implore you; the Master 
whom I serve is the Prince of Peace." During 
the lull, the deacon of the Glovers' Corporation 
interfered, and spontaneously offered to Mr. 
Wilson the Glovers' yard as a place of temporary 
meeting. The proposal was immediately ac- 
cepted, and the vast concourse at once adjourned. 
The yard was immediately filled. The sen-ices 
commenced with Mr. "Wilson's solemn reading of 
a few verses of the fifty-fifth Psalm. His vast 
audience felt how appropriate were the words 
which the minister slowly recited : — 

" He was no foe that me reproach'd, 

Then that endure I could ; 
Nor hater that did 'gainst me boast, 

From him me hide I would. 
But thou, man, who mine equal, guide, 

And mine acquaintance wast : 
We join'd sweet counsels, to God's house 

In company we pass'd." 

Hundreds who sung these words were thrilled by 
the truth of them— felt how bitter was the pang 
of exile from the dominant church — and how 
that church, in ejecting them, had renounced its 
own principles, and violated aU its sacred profes- 
sions. It was not the world, but the church that 
"reproached" them. It was not a "foe" that 
afflicted them, but an "equal," "guide," and 
" acquaintance," often revered in the ties of 
Christian fellowship. Wilson's text was one also 
of peculiar adaptation to the scene and circum- 
stances, Heb. xiii. 13, '■ Let us go forth, there- 
fore, unto him without the camp, bearing his re- 
proach." The deep solemnity in which the words 
were uttered, and the immediate sensation which 
they awakened among the people, were, perhaps, 
the most vivid commentary which the text ever 
received. The Glovers' yard was a living illus- 
tration of the duty which the Apostle inculcated, 
and the sermon had its echo in the experience of 
the auditors. The meeting at length quietly dis- 



* The following was the clause of the oath to 
which the Dissenters referred :—" Here I protest 
before God, and your Lordships, that I profess, 
and allow with my heart, the true religion pre- 
sently professed within this realm, and autho- 
rised by the laws thereof: I shall abide thereat, 
and defend the same to my life's end ; renoun- 
cing the Roman religion called papistry." 



realm, and authorised by the laws 
thereof." Some held, naturally, that 
swearing such an oath, was virtual 
approval of the Established Church witli 
all its corruptions, for to the men who 
framed the oath, the religion presently 
professed, " was the religion by law 
established ;" others maintained that the 
oath only referred to the true religion 

persed, carrying with them those impressions 
which ripened into decided attachment to the 
Secession and its interests. Round many a 
hearth was the scene described to wondering 
listeners, while the text was repeated times with- 
out number. Old men delighted to tell to their 
children's children, how Mr. Wilson looked and 
spoke in the Glovers' yard, and how at the very 
reading of the text each one held his breath, and 
a spell so deep and awful lay upon them, that not 
a stir or rustle was heard in all the great con- 
gregation. Two anecdotes, handed down by fa- 
mily tradition, in connection with these events, 
are recorded by Dr. Ferrier. Mr. Wilson's father 
had lain hid for a season in the Mearns' Moor, in 
the days of former persecution, and a young girl 
carried his food to his place of retreat. She 
seems to have become an inmate of the family, 
and she was treated with peculiar and tender 
deference in Mr. Wilson's household at Perth, 
On the morning of this trying Sabbath, the aged 
domestic was somewhat apprehensive and un- 
easy. Her busy memory brought back the scenes 
of her youth, when she glided away stealthily, 
both morning and evening, to the wild and 
gloomy morass. The privations of the father 
made her anxious for the welfare of the son. 
And as the tide of these sad recollections filled 
her heart, she could not help looking wistfully 
in her master's face, as he was leaving his home 
on his way to the church, and saying to him — 
"Tak' tent, Mr. William, tak' tent what ye're 
doing, for I fear, if things gang on this way, I'll 
get ye're meat to carry to the moor, as I did 
ye're guid father's afore ye. " When Mr. Wilson 
returned from the services of the day, he retired 
at once to his caamber Many thoughts might 
press upon him, and he sought quiet and unin- 
terrupted meditation. His eldest daughter, a 
girl about twelve years of age, had witnessed 
with natural curiosity the strange proceedings, 
had seen her father seek admission to his own 
church, and had heard the gruff refusal which 
the magistrates gave him. She had been also in 
the Glovers' yard, and had beheld thousands of 
faces looking up to her sire with intense excite- 
ment. But she was sorely puzzled to under- 
stand these novelties. Her natural wish was to 
hear them explained by her father. The matter 
appeared to her young mind so solemn that she 
was afraid to ask what she coveted. But with 
restless anxiety she "hung about" the door of 
the study, anxious to obtain at least a glimpse of 
his countenance. Her father at last observed 
her, and reading her wishes in her features, 
called her to him, and patting her kindly on the 
head, said to her, — " Bell, this has indeed been a 
day of trial, but we have reason, great reason, to 
be thankful, that it has not been a day of shame. 
If any body ask you, Bell, my dear, why your 
papa lost his kirk, you may just say, as good Mr. 
Guthrie before his execution bade my mother 
say of him, if any one asked her why he lost his 
head,— it was in a good cause." 



196 



THE UNITED PRESBYTERIAN CHURCH. 



as professed, but did not imply any 
approval of the mode of its settlement. 
The oath was bad in every sense, for it 
made citizenship depend upon saintship, 
and associated the bribe of civil right 
with religious profession. After long 
and unhallowed wrangling and not a 
little ecclesiastical thunder, the sharp 
contention ended in a separation in 
3747. The party who disapproved of 
the religious clause in the oath, were 
named the General Associate Synod and 
vulgarly styled the Ailti- Burghers — the 
other division kept the title of Associate 
Synod and were commonly known as 
the Burghers. Both Synods pursued 
their aims of Evangelization with unde- 
viating fidelity in their separate state — 
both sent many ministers to Nova Scotia 
and the American States — and both 
contributed to the support of missions in 
various forms. Both Synods were also 
disturbed with the questions of the 
magistrate's power in matters of religion, 
and from both, half a century after the 
first breach, seceded small parties, hold- 
ing the right of the civil power as it is 
thought to be defined in the Confession 
of Faith. In the testimony emitted at 
that period by the Anti-Burgher Synod, 
the question is discussed with singular 
accuracy and propriety. 

u 1. That the Church is a spiritual 
kingdom. Her members, as such, are 
considered as spiritual persons. The 
same charactfv belongs to her doctrines, 
ordinances, and office-bearers. But the 
kingdoms of this world are secular and 
earthly societies ; the members of which, 
as such, are considered as capable of 
performing the duties, and of enjoying 
the privileges, belonging to a civil state. 
The power of the Church is wholly 
spiritual, and is exercised by her office- 
bearers, in its whole extent, solely with 
respect to the spiritual interests of men, 
and in no other name but that of Christ. 
But the power competent to worldly 
kingdoms is wholly temporal, respecting 
only the temporal interests of society. 
Their rulers can have no spiritual power, 
because this cannot reside in a civil 
body, and therefore cannot be communi- 



cated to them by those who have 
entrusted them with power. The rulers 
of the Church are bound to publish and 
execute the laws given her by Christ ; 
but have no right to make new laws, or 
in the least to deviate from his. But 
civil society may choose what form of 
government, and may make what civil 
laws they please, if they do nothing 
contrary to the eternal law of righteous- 
ness, which is the rule of civil society, 
as such. The glory of God, in the sal- 
vation of elect sinners, is the end of the 
erection of the church, and of all her 
doctrines and ordinances. The end of 
civil government, in subordination to 
the Divine glory, is the public and tem- 
poral good of civil society. 

" 2. That neither of these kingdoms 
have power over the other. The Church 
hath a spiritual authority over such of 
the subjects and rulers of earthly king- 
doms, as are in her communion ; and 
the civil powers have the same authority 
over the members and office-bearers of 
the Church, as over the rest of their 
subjects. But she hath no power over 
earthly kingdoms, in their collective and 
civil capacity ; nor have they any power 
over her as a church. Christ, her 
Head, while on earth, disclaimed all 
exercise of civil authority ; and there is 
not the least evidence from the New 
Testament, that he entrusted his servants 
with any. So far from this, it is given 
as the character of the Man of Sin, 
that he should arrogate authority over 
earthly kingdoms. On the other hand, 
neither these kingdoms, nor their sove- 
reigns, have any power in or over the 
Church. Christ, her only sovereign, 
hath neither directly nor indirectly, 
given them any spiritual authority. The 
Christian religion lays every one who 
professes it, under the strongest obliga- 
tions to the faithful discharge of the 
duties of his station. But it annexes no 
new powers to any office or relation 
founded in nature ; therefore, Christian 
magistrates have no power to give laws 
to the Church ; to appoint her office- 
bearers, or dictate to them in the dis- 
charge of their office ; to prescribe a 



PROFESSOR EADIE. 



197 



Confession of Faith, or form of worship, 
to the Church, or their subjects in gene- 
ral ; authoritatively to call meetings of 
church judicatories, in ordinary cases, 
or to direct or control them in their 
judicial procedure. In matters purely 
religious, civil rulers have no right to 
judge for any but themselves." 

These views show, that what in recent 
times has been called Voluntaryism, is 
no novelty in Scotland. The Burgher 
Synod in the preamble to their formula 
of ordination, were no less explicit. 

Both Synods found too much reason 
to justify their continued separation 
from the Established Church. Some of 
these are enumerated in the " Act and 
Testimony of the United Secession 
Church."* The deposition of Gillespie 
inaugurated the rule of Principal Robert- 
son, and, during his era, oppression was 
at its height. Such was the progress 
made by many of his followers, that he 
became alarmed, and, in 1781, retired 
from the Assembly, for some of the 
Moderates had formed the idea of getting 
rid of the Confession of Faith altogether. 
Many publications containing doctrines 
at variance with the "Confession," met 
with no rebuke, and patronage was 
exercised without modification or con- 
trol. Even under Dr. Hill's ascendancy, 
no reforms were tolerated, and in 1796, 
during a debate on missions, the Rev. 
Mr. Hamilton of Gladsmuir, affirmed 
that the propagation of the Gospel was 
" highly preposterous in as far as it 
anticipates, nay, reverses the order of 
nature." Dr. Hill himself said, that 
missionary societies were highly danger- 
ous in their tendency to the good order 
of society at large, while Mr. Boyle, f 
one of the elders, thought the Assembly 
should give the overtures recommending 
such associations, " their most serious 
disapprobation and their immediate, 
most decisive opposition. "J Nay, later 
still, the General Assembly of 1830, 
homologated the famous Act of 1720, 

* Pp. 70-73. 

t Afterwards Lord President of the Court of 
Session. 

t Buchanan's Ten Years' Conflict, vol. i. pp. 
201, 202. 



against the Marrow, and in saying that 
the doctrines of Mr. Campbell of Row, 
had been condemned by that old deci- 
sion, identified his glaring errors with 
those precious truths, the defence of which 
was one means of originating the Se- 
cession. The United Secession Church 
is a permanent protest against this act 
of 1720 ; an act, the repeal of which 
was the object of fondest hope to 
Ebenezer Erskine and his brethren. 
Such being the case in 1830, how could 
the Seceders have returned to the 
Church in 1834 — as the author of the 
" Ten Years' Conflict" imagines they 
ought to have done ? 

Both Synods adhered to the same 
platform of doctrine and government, 
took a deep and deepening interest in 
all that pertained to the good of their 
country, the welfare of the world, and 
the glory of God ; and were especially 
captivated by the institution of Bible 
and missionary societies, which hallowed 
the commencement of the present cen- 
tury.* The ministers and people be- 
longing to both Synods, were frequently 
thrown into contact in pursuit of a com- 
mon object, the animosities of the olden. 
times had gradually subsided, Seceders 
of both communions looked each other 
in the face, and mutual sympathy was 
created. The stumbling-block was in 
some burghs taken out of the way, and 
there was no difference save on this 
minor point. By and bye, joint prayer 
meetings were held, the desire of union 
spread with amazing celerity, so that, 
at the spring meeting of both Synods in 
1819, their tables were covered with 
petitions praying for union, and that 
the " Breach" might be healed. Both 
Synods looked on these promising ap- 
pearances with deep emotion and gave 
thanks to God. The various preliminary 
arrangements occupied sometime, a basis 
of union was ultimately agreed upon, 
and the union was at length consum- 
mated in September, 1820. Seventy- 
three years had passed away since the 

* When Dr. Waugh of London, visited Scot- 
land in 1815, in behalf of the London Missionary 
Society, he collected £1420, principally in Seces- 
sion Churches. 



198 



THE UNITED PRESBYTERIAN CHURCH. 



breach, and in the church* where it 
occurred, re-union was sealed. A few 
ministers of the General Associate Synod 
stood aloof from the union, and, protest- 
ing against it, formed a separate fellow- 
ship. 

Thus was formed the United Secession 
Church which continued under this 
honoured name, till its union with the 
Relief in 1847. At the breach, the 
Secession numbered 32 congregations; 
at the union it comprised 2G2 — 139 
connected with the Associate Synod, and 
123 with the General Associate Synod. 
In the next twenty years from the date 
of this union, 100 new congregations 
were added to the number. The rate of 
measure up to the period of the union, 
was as follows : — 

From the year 1733, when the Associate 
Presbytery was first constituted, till 
1740, 22 congs. 

(Both years inclusive ) 

From 1740 till 1749, 27 ... 

... 1750 ... 1759, 27 ... 

... 17G0 ... 1769, 23 ... 

... 1770... 1779, 24 ... 

... 1780 ... 1789, 33 ... 

... 1790 ... 1799, 47 ... 

... 1300 ... 1809, 22 

... 1810 ... 1819, 24 ... 

... 1820 ... 1829, 48 ... 

... 1830 ... 1839, 35 ... 

... 1840... 1847, 41 ... 



373 



There are 29 congregations, the dates 
of whose formation are not ascertained ; 
and these, of course, are not included in 
the above enumeration. 

In 1841, and some following years, 
the peace of the Church was interrupted 
by disputes on the extent of the Atone- 
ment. Some parties had fallen into 
serious errors on this subject, and were 
at several Synods cut off, one after 
another, from communion. At the same 
time, sad misconception prevailed among 
the ministers of the Synod, heresy was 
charged on some without the slightest 
foundation, as was proved by formal 

* U. p. Church, Bristo Street, Edinburgh. 



trial, and the most prominent of tho 
accusers, subsequently withdrew from 
the jurisdiction and fellowship of the 
United Secession Church. The United 
Secession Church, on that and other 
doctrines holds by the Confession, and 
her style of illustrating those truths, 
finds its prototype in the writings of 
Erskine and Boston. For a full histori- 
cal illustration of this controversy from 
the period of Mair in 1754, to that of 
Morison in 1841, the reader may turn 
to an excellent volume — " History of 
the Atonement Controversy, in connec- 
tion with the Secession Church, from its 
origin till the present time," by the Rev. 
Andrew Robertson of Stow. Edinburgh, 
184G. 

In the course of a hundred years, half 
a million sterling was expended in the 
erection of churches and manses, and 
that chiefly by the working classes, and 
a few of the middle classes, in the 
country. At the time of the junction 
with the Relief, the United Secession 
Church, was raising annually for con- 
gregational, benevolent, and missionary 
purposes, above £70,000. It had also 
mission premises, with a regular secre- 
tary, and was supporting a band of sixty 
missionaries and teachers in foreign lands. 
It had four chairs of theology, to wit her- 
meneutics and criticism, exegesis, syste- 
matic theology, and homiletics with pas- 
toral theology. Ninety-three students were 
attending its theological institute, and 
it had a staff of sixty-five probationers. 

During the last five years of its sepa- 
rate existence, it had been paying off 
the debt on its churches and manses at 
the rate of more than twenty thousand 
pounds per annum. At the period of 
the Union in 1847, £110,000 had 
already been raised for this purpose, 
and by the process of liquidation then 
in operation, and soon to be completed, 
above £141,000 of debt were ultimately 
cancelled. 

The discipline, government, and ritual 
of the United Secession Church, being 
the same as that of the Relief Church, 
and being still continued in the United 
Presbyterian Church, will be described 



PROFESSOR M'MICHAEL. 



199 



under it. The history of the Secession 
will be found in full detail in the work 
of Dr. M'Kerrow, already quoted. In 
the first vol. of the " United Presbyte- 
rian Fathers," may be found also a brief 
and popular account by Dr. A. Thom- 
son, of the United Presbyterian Church, 
B rough ton Place, Edinburgh. 



II.— RELIEF CHURCH .* 

There is less reason for a full sketch 
of the Relief Church than there would 
have been, had it continued a separate 
denomination. It appears in this work 
as one of the branches of the United 
Presbyterian Church ; and, while the 
Secession branch had an earlier origin, 
both of them, with a few exceptions, 
have uniformly maintained the same 
great principles. 

Mr. Thomas Gillespie was the founder 
of the Relief Denomination. He was 
born in 1708, and, in early youth, re- 
ceived his first religious impressions 
from Mr. Thomas Boston of Ettrick, the 
author of "the Fourfold State," which 
has had so great an influence upon the 
religious mind of Scotland. Having 
nearly finished the usual literary and 
theological curiculum in the University 
of Edinburgh, he joined the Divinity 
Hall of the Secession Church, then un- 
der the superintendence of the Rev. Mr. 
Wilson of Perth. Being, however, dissa- 
tisfied with "their plan of principles," he 
remained only a short time, and repaired 
to Northampton, where his opinions 
were expanded and matured by the 
theological prelections of Dr. Doddridge. 
In 1741 he was licensed and ordained in 
England to the sacred office by a number 
of dissenting ministers; his distinguish- 
ed tutor acting as moderator. In the 
same year he returned to Scotland, and 
before its close he was inducted into the 
parish of Carnock, with the cordial 
consent of all parties. Before his set- 
tlement, he objected to the doctrine of 
the Confession of Faith, on the power 
of the civil magistrate in religion, and 

•This "Relief" portion of the sketch of the 
United Presbyterian Church has been furnished 
by the Rev. Prof. M 'Michael, D.D., Dunfermline. 



he was permitted to sign it, with an 
explanation of its meaning. It is of 
the more importance to record this in- 
cident, as well because it proves how 
decided were his views on this question, 
at so early a period, as because it throws 
much light on his subsequent conduct, 
in asserting the rights of the individual 
conscience, in opposition to the man- 
dates of his superiors. The Confession 
of Faith, upon the one hand, inculcates 
the principle of passive obedience to all 
authority, civil or ecclesiastical ; and, 
upon the other hand, it declares that 
the publication of erroneous opinions is 
to be punished, not merely with the 
censures of the church, but also with 
the sharp edge of the magisterial sword. 
The doctrine of the Confession is thus 
expressed : " Because the powers which 
God hath ordained, and the liberty 
which Christ hath purchased, are not 
intended by God to destroy, but mutu- 
ally to uphold and preserve one another; 
they who, upon pretence of Christian 
liberty, shall oppose any lawful power, 
or the lawful exercise of it, whether it 
be civil or ecclesiastical, resist the ordi- 
nance of God. And for their publishing 
of such opinions, or maintaining of such 
practices as are contrary to the light of 
nature, or to the known principles of 
Christianity, whether concerning faith, 
worship, or conversation; or to the 
power of godliness ; or such erroneous 
opinions or practices, as either in their 
own nature, or in the manner of pub- 
lishing or maintaining them, are de- 
structive to the external peace and order 
which Christ hath established in the 
church ; they may lawfully be called 
to account, and proceeded against by 
the censures of the church, and by the 
power of the civil magistrate."* A 
document of this character Mr. Gillespie 
could not have subscribed, with his ideas 
of religious freedom. 

He laboured for about twelve years 
in Carnock, beloved and esteemed by 
the people of his charge, distinguished 
for his eminent holiness, his Catholic 
spirit, and his experimental prcach- 
* Chap. xx. 5 4. 



200 



THE UNITED PRESBYTERIAN CHURCH. 



ing. He carried on a correspon- 
dence with President Edwards, with 
Dr. Doddridge, and the Rev. James 
Harvey, author of " Theron and As- 
pasio," men who could appreciate his 
meek unpretending goodness and apos- 
tolic excellence. In this small parish 
he might have lived and died in com- 
parative obscurity, had not persecution 
chased him into fame, and given him a 
prominent place in the history of the 
church, of which before he had no con- 
ception. It took place in consequence 
of a disputed settlement, a frequent 
occurrence in these times. 

The Church of Scotland had by this 
time somewhat recovered from the alarm 
she experienced at the rise of the Seces- 
sion in 1733, and the work of reforma- 
tion upon which she then entered, in 
order to check the spread of dissent, 
was now suspended. The unhappy 
controversies on the burgess oath, which 
divided the Secession Church into two 
branches in 1747, encouraged a feeling 
of security, and the rights of the Chris- 
tian people were invaded with less re- 
luctance and a bolder front than ever. 
In this respect, at least, the Established 
Church was more corrupt than she had 
been, when the fathers of the Secession 
abandoned her communion ; and in the 
General Assembly, the members of inde- 
pendent speech and action were fewer 
than ever. It was the evident inten- 
tion of the majority in the church courts 
to allow no pleas of conscience on the 
part of the minority, and to compel 
them to the performance of those offi- 
cial acts which were required for the 
settlement of ministers. It was in 
1752 that matters came to a crisis. Mr. 
Richardson of Broughton had received, in 
1749, a presentation to Inverkeithing. 
Only a few signed the call, and these 
were principally non-resident heritors. 
The Presbytery of Dunfermline refused 
to induct him in these circumstances ; 
believing that his settlement would 
prove injurious to the interests of religion. 
The question was brought several times 
before the Synod of Fife and the Com- 
mission of the Assembly, but the majo- 



rity of the Presbytery maintained their 
original position. The case was again 
referred to the Commission, in March, 
1752. A compromise was made ; the 
scruples of the recusants were respected ; 
and the Synod of Fife was appointed as 
a committee of the Commission, to pro- 
ceed with the settlement of Mr. Richard- 
son. Dr. Robertson, the celebrated 
historian, with some others, dissented 
from this decision of the Commission, 
mainly on the ground that it encouraged 
insubordination, and was a violation of 
the Presbyterian constitution. A great 
principle was now at stake — is passive 
obedience the law of the Church of 
Scotland? — and its issues were most 
momentous. On Monday, the 18th 
May, the Inverkeithing case was taken 
up by the General Assembly. The doc- 
trine of Principal Robertson was tri- 
umphantly asserted ; the Presbytery of 
Dunfermline were ordered to proceed 
with the settlement of Mr. Richardson 
on Thursday first, five being appointed a 
quorum ; and they were also commanded 
to appear upon Friday, to give an ac- 
count of their conduct. This was 
peremptory enough ; and it was also- a 
superfluous excess of tyranny. Three 
form a legal quorum ; and it was well 
known that there were three members 
of Presbytery, who were quite willing to 
take part in the induction of Mr. Rich- 
ardson ; but yet, with the view of con- 
cussing good men into a deed of which 
they disapproved, the quorum was ar- 
bitrarily enlarged. On Friday, the 
Presbytery of Dunfermline appeared 
before the bar of the Assembly. No 
settlement had taken place in Inver- 
keithing, on the day before. Three 
ministers were present, but as these 
were not a quorum, according to the 
decision of the Assembly, nothing was 
done. Six still refused to comply with 
the appointment of the supreme court, 
and read a representation declaring that 
" they had acted as honest men, willing 
to forego every secular advantage for 
conscience 1 sake." It was resolved that 
one of these six should be deposed, but 
that the selection of the victim should 



PROFESSOR M'MICHAEL. 



201 



be deferred till next day. On Saturday, 
each of the six was singly placed before 
the bar of the house. Three seemed to 
yield, two remained firm : Gillespie 
came forward with another protestation 
defending his conduct. There could be 
no doubt now, if there ever had been, 
as to the result. Prayer was blasphe- 
mously offered up for the Divine direc- 
tion, in accordance with the usual 
practice. The votes were taken : 56 
voted for deposition ; 102 declined 
voting. The moderator, Dr. dimming, 
pronounced the following sentence : — 
*' The General Assembly did, and 
hereby do, in the name of the Lord Je- 
sus Christ, the sole King or Head of the 
Church, and by virtue of the power and 
authority committed by him to them, 
depose you, Mr. Thomas Gillespie, 
minister at Carnock, from the office of 
the holy ministry, prohibiting and dis- 
charging you to exercise the same or 
any part thereof, within this church, in 
all time coming : and the Assembly did, 
and hereby do declare the church and 
parish of Carnock vacant, from and 
after the day and date of this sentence." 
Meekly and composedly did the Chris- 
tian confessor listen to this sentence of 
deposition ; and he replied : — "Modera- 
tor, I desire to receive this sentence of 
the General Assembly of the Church of 
Scotland pronounced against me with 
real concern and awful impressions 
of the Divine conduct in it, but I 
rejoice that to me it is given on 
behalf of Christ, not only to believe on 
him, but also to suffer for his sake." It 
is not easy to write a calm comment on 
this disgraceful transaction, and we pre- 
fer quoting the language of Dr. Erskine, 
a pious and able minister of the church 
which deposed him. " In the space of 
twenty- four hours, without a libel or 
any formal process, he was arraigned, 
cast, and condemned, merely for non- 
compliance with a particular order of 
the Assembly, appointing him to have 
an active hand in carrying a sentence 
into execution, which, in his apprehen- 
sion, he could not have done, without 
disregarding the true interest, the con- 



stitution, and standing laws of the 
church, and thus violating the solemn 
vows he had come under when he was 
admitted minister of Carnock." 

Rightly judging that he was ille- 
gally and unrighteously deposed, Mr. 
Gillespie preached, next Lords day, in 
the open air, at Carnock. He removed 
a i'ew months afterwards to the neigh- 
bouring tow r n of Dunfermline, and thus 
was laid the foundation of a new Seces- 
sion in Scotland. At this lapse of time, 
it may seem surprising, that he did not 
cast in his lot with his brethren o^the 
first Secession, who were suffering, like 
himself, for conscience' sake, and who 
were so conspicuous for upholding evan- 
gelical truth, and for defending the 
rights of the people, as to the election 
of their ministers. No one who is ac- 
quainted with his character can suppose, 
for a moment, that he was inspired with 
the ambition (such as it is) of becoming 
the leader of a new religious sect in 
Scotland. It is evident from one of 
his own letters that the painful dis- 
putes, with regard to Covenanting 
and the burgess oath, which had 
divided the Secession into two con- 
tending sects, afforded him no aid in 
overcoming the difficulties which, per- 
haps, in any circumstances, he might 
have felt in joining the ranks of those, 
with whom, in other respects, he had 
so much in common. Had it not been 
for these things, the probabilities are, 
that there never w-ould have been a Re- 
lief church in Scotland. And, hence, 
with a soul yearning for the brother- 
hood of the saints, he was constrained, 
as he thought, to set up his tabernacle 
alone. At the first dispensation of the 
Lord's Supper, in the following year, 
he declared his catholic principles. — " I 
hold communion with all that visibly 
hold the Head, and with such only." 
This was new ground to take up in 
Scotland ; for though this declaration is 
only an epitome of the doctrine of the 
20th chapter of the Confession of Faith, 
on the communion of saints, which had 
been drawn up more than a hundred years 
before, it was not generally understood in 



202 



THE UNITED PRESBYTERIAN CHURCH. 



this sense ; and this precious truth was 
almost repudiated. For six years he 
stood alone, none of his former friends 
in the Established Church affording him 
aid, on communion occasions, though 
he sought it from them. An attempt was 
made next year to remove the sentence 
of deposition by the supreme court, but 
two things were required, to which he 
could never submit, — " a personal ap- 
plication for restoration," and his "ac- 
knowledgment and submission as an 
offending brother." The attempt was, 
of course, unsuccessful. 

After six years of arduous and soli- 
tary labour, help came at last to Mr. 
Gillespie ; and it came from a quarter 
of peculiar interest, from the son of his 
own spiritual father. The Rev. Thomas 
Boston, jun. was settled at Oxnan, and 
was one of the most popular ministers 
in Scotland. He had for a considerable 
time been much dissatisfied with the 
defections and oppressions of the Na- 
tional Church. He saw that a cold, 
worldly, irreligious spirit had taken 
possession of the church courts ; and 
that an earnest piety, a faithful inculca- 
tion of the doctrines of the cross, and a 
resolute defence of the Divine right of 
the Christian community to choose 
their pastors, were ministerial qualifica- 
tions absolutely frowned upon by the 
leading- authorities in the church. The 
people of Jedburgh had set their hearts 
on having Mr. Boston for their spiritual 
overseer, and when another person was 
presented by the Crown, the whole 
parish, with the exception of five, re- 
fused to receive him. The ecclesiastical 
courts were determined to carry matters 
with a high hand, and to set at defiance 
the wishes of an exasperated people ; 
and Mr. Boston was induced to accept 
a call to Jedburgh, and to renounce his 
connexion with the National Establish- 
ment. The case was peculiar ; how 
could an induction take place in these 
circumstances ? A proposal of Mr. 
Boston's was adopted to the effect, 
" that he should meet the congregation 
of Jedburgh precisely on the principles 
of the Presbyterian Dissenters in Eng- 



land. He dissents from the Church of 
Scotland, upon the footing of their de- 
parture from the ancient policy and dis- 
cipline with respect to planting vacant 
parishes with Gospel ministers ; and he 
is willing still to hold communion in 
every thing excepting church judica- 
tures with such ministers in the church 
as are sound in the faith, faithful in the 
discharge of their duty, and opposers 
of violent settlements." The standards 
of the English Presbyterians were then 
the Confession of Faith, and the Larger 
and Shorter Catechisms, and these alone. 
At his admission to the pastoral charge 
in Jedburgh, a presbytery was con- 
stituted by the aid of Mr. M-Kenzie, 
a dissenting minister lately from 
England ; and " the questions usually 
put to ministers at their admission, 
were put to Mr. Boston on this occa- 
sion, with a small variation in one or 
two of them, arising from the peculi- 
arity of his case, which was so supplied 
as to bind him to hold communion with, 
and be subject to his brethren in the 
Lord, if an opportunity shall be afforded 
him ; and he was, moreover, taken 
bound against Episcopacy and supre- 
macy on the one hand, and sectarian- 
ism on the other, and to maintain the 
succession of the Crown of the realm in 
the illustrious house of Hanover. Mr. 
Boston answered all the questions 
agreeable to the ecclesiastical constitu- 
tions of the Church of Scotland." In 
this settlement, which took place on 
the 9th December, 1757, two great 
principles are laid down. There is a 
protest against "supremacy" on the 
one hand, and " sectarianism" on the 
other. There is a denial of the suprem- 
acy of the power of the civil magis- 
trate in matters of religion. There is 
also a denial of sectarianism, of the 
principle which refuses to acknowledge 
as Christian brethren, those who do not 
belong to the particular section of the 
church with which we may be ourselves 
connected. These were the principles 
which Mr. Gillespie had proclaimed a 
few years ago, on the north bank of 
the Forth, and now they are asserted 



PROFESSOR M'MICHAEL. 



203 



in the south of Scotland, by the son 
of the celebrated Boston. With such a 
remarkable coincidence of sentiment 
and of circumstances, these two brothers 
could not be kept long- separate. Mr. 
Boston requested Mr. Gillespie to assist 
him at the dispensation of the Lord's 
Supper, in the following year. They 
met then for the first time in the pulpit 
on the morning of the communion Sab- 
bath. It was a meeting of thrilling 
interest. Henceforth they were insepar- 
able, and encouraged each other to 
carry on the work of glory and of suf- 
fering which had been committed to 
their care by the Head of the church. 

The first Relief Presbytery was formed 
in 1 701. It was formed at the induc- 
tion of the Rev. Thomas Colier in 
Colinsburgh, which had its origin in a 
disputed settlement. We here insert the 
original minute, as also the analysis of 
this important document, from the able 
pen of the Rev. Dr. Struthers, to whose 
" History of the Relief Church" this 
sketch is so largely indebted. 

" Colingsburgh, 1701. October 
22d day, being formally fixed for Mr. 
Colier's admission to be minister of 
this congregation — a day immediately 
after a solemn fast. The elders met in 
the morning ; found it necessary that 
one of their number should be chosen 
by them to be a member of the intended 
Presbytery ; so for that purpose they 
called Mr. Colier, and, after constitut- 
ing a session, made choice of Alexander 
Scott to be a member of this intended 
presbytery. The members present, be- 
sides the minister, are as follows : viz., 
William Ramsay, Thomas Russel, An- 
drew Wilson, George Taylor, and Alex- 
ander Scott, elders. 

" This 22d October, 1701, the Rev. 
Mr. Thomas Boston, minister of the 
Gospel at Jedburgh, preached the ad- 
mission sermon from 1 Cor. ii. 2. ' For 
I determined not to know anything 
among you save Jesus Christ, and him 
crucified ;' and afterwards proceeded to 
all the other parts of the solemnity ac- 
cording to Scripture ; and then the 
elders, principal managers, and whole 



body of the people, received him as their 
minister. 

" In the evening of this day the per- 
secuted ministers met with Mr. Colier, 
and an elder from each of their con- 
gregations met in the session-house 
here, and formed themselves into a 
presbytery, called the Presbytery of Re- 
lief, for the reasons following : — 

" Whereas Thomas Gillespie, minister 
of the Gospel at Carnock, was deposed 
by the General Assembly, 1752, 'in 
the name of the Lord Jesus Christ, the 
sole King and Head of the church, and 
by virtue of the power and authority 
committed by him to them, from the 
office of the holy ministry, and prohibited 
and discharged to exercise the same or 
any part thereof within this Church — 
the Established Church of Scotland — in 
all time coming. And they thereby did 
and do declare the church and parish of 
Carnock vacant from and after the date 
of that sentence,' merely because he 
would not settle Mr. Andrew Richard- 
son, then minister at Broughton, as 
minister of the Gospel at Invcrkeithing, 
contrary to the will of the congregation. 
Thus, in contradiction to Scripture, in 
opposition to the standing laws of the 
Church of Scotland, what had therefore 
been a manifest violation of the solemn 
oath and eno-aoements he came under 
when admitted minister of Carnock — 
therefore a presumptuous sin. Thus (a) 
highly aggravated transgression of the 
law of the great God and our Saviour. 

" Mr. Thomas Boston, then minister 
of the Gospel at Oxnam, received a 
scriptural call from the parish and con- 
gregation of Jedburgh, to minister 
among them in holy things, the which 
call he regularly accepted according to 
Christ's appointment : and as the pres- 
bytery of Jedburgh refused to loose his 
relation 'twixt him and the parish and 
congregation of Oxnam, and establish a 
relation 'twixt him and the parish and 
congregation of Jedburgh, though re- 
quired. He thought they refused to do 
their duty. He was . bound to do his 
by the Divine authority. Therefore 
peaceably and orderly aave in to that 



204 



THE UNITED PRESBYTERIAN CHURCH. 



presbytery a demission of his charge of 
Oxnam, and took charge of the congre- 
gation of Jedburgh. 

"Mr. Thomas Collier, late minister 
of the Gospel at Ravenstondale, in Eng- 
land, has accepted a call from the op- 
pressed congregation of Kilconquhar, 
and others joined with them, to fulfil 
among them that ministry he has re- 
ceived of the Lord. 

" These three ministers think them- 
selves indispensably bound by the au- 
thority of the Lord Redeemer, King and 
Head of his church, to fulfil every part 
of the ministry they have received from 
him, and for that end, in concurrence 
■with ruling elders, to constitute a pres- 
bytery as Scripture directs ; for com- 
mitting that ministry Christ has in- 
trusted them with, to faithful men, who 
shall be able to teach others ; and to 
act for (the) relief of oppressed Chris- 
tian congregations — when called in 
providence. And therein they act pre- 
cisely the same part they did when 
ministers, members of the Established 
Church of Scotland. 

"In consequence whereof, Mr. Thomas 
Colier, late minister in Ravenstondale, 
having got a unanimous call from the 
congregation at Colingsburgh to be their 
minister, was this day admitted to the 
office, after sermon preached from 1 
Cor. ii. 2, by Mr. Thomas Boston, 
minister at Jedburgh. And the same 
day, at four of the clock in the after- 
noon, Messrs. Boston, Gillespie, and 
Colier, with an elder from their respec- 
tive congregations ; viz., from the con- 
gregation of Jedburgh, George Ruther- 
ford ; from the congregation of Dun- 
fermline, Provost David Turnbull ; from 
the congregation of Colingsburgh, Alex- 
ander Scott ; convened in the meeting- 
house of Colingsburgh, and by solemn 
prayer by Mr. Thomas Gillespie, formed 
themselves into a presbytery for the 
relief of Christians oppressed in their 
Christian privileges. 

" The presbytery, thus constituted, 
chose Mr. Thomas Boston for their mo- 
derator, and the above Alexander Scott 
for their clerk pro tempore. The pres- 



bytery adjourned to the house of Alex- 
ander Scott. 

" The presbytery appoints the seven- 
teenth day of December next to be 
observed in the congregations under 
their inspection as a day of solemn 
thanksgiving unto God for his goodness 
in the late harvest, and agreed their 
next meeting should be when Providence 
calls. 

" The sederunt closed with prayer." 
" This minute is a very important 
document in the history of the Relief 
body, and is the only authentic record 
of its constitution as a presbytery. The 
portion of it which is properly the 
minute of presbytery, and which begins 
with giving the reasons of their forming 
themselves into an ecclesiastical court, 
is evidently given at the dictation of 
Mr. Gillespie. It is cast in his strong, 
rugged, and somewhat involved style. 
The point studiously brought out in the 
narration is the fact, that they were all 
suffering persecution and oppression in 
their religious rights and privileges, 
and therefore necessitated, from a 
respect to the authority of Christ, the 
King and Head of his Church, to take 
the step of forming themselves into a 
separate presbytery. Very particular 
prominence is given to the sentence of 
deposition passed upon Mr. Gillespie. 
It is placed in two lights. First, it is 
represented as a gross outrage, per- 
formed in the name of Christ as the 
Head of his Church ; and, secondly, it 
is pointed out as being a sentence of 
deposition, limited merely to the Church 
of Scotland ; so that Gillespie was 
still warranted to exercise out of the 
Church of Scotland, the office of 
the ministry. It is very remark- 
able, that both in the ordination of 
Mr. Colier, and in the constitution 
of themselves as a presbytery, the 
minute bears, ' that the solemnity was 
performed according to Scripture;* and 
farther, they ' constitute a presbytery 
as Scripture directs.' There is not a 
single phrase recognising the laws and 
canons of the Church of Scotland. The 
Confession of Faith is not even men- 



PROFESSOR M'MICHAEL. 



205 



tioned. The following are the prin- 
ciples embodied evidently in the minute, 
as characterizing this new denomina- 
tion : — 1. It was to be called the Pres- 
bytery of Relief. 2. It was to be a 
Presbyterian denomination, composed 
of ministers and ruling elders, with 
churches under their inspection. 3. It 
recognised the ' Lord Redeemer King 
and Head of his Church. ' 4. Its rule 
was the Scriptures. 5. It claimed the 
power, as a scripturally constituted 
presbytery, to license and ordain others 
for the work of the ministry. 6. It 
particularly proffered assistance and 
relief to all oppressed Christian congre- 
gations. 7. Under Christ, as the Head 
of his Church, it appointed its own 
seasons and forms of worship, and there- 
fore, at its very first meeting, appointed 
a day of thanksgiving k in all the con- 
gregations under their inspection.'" 

This ecclesiastical organization was 
an important step in the history of the 
Relief Church. It conferred upon it 
unity and strength. Numerous appli- 
cations were made for preaching by 
forming congregations, who were de- 
sirous to enjoy the pure gospel, in con- 
nexion with the liberal principles of the 
new denomination, which for a time 
could not be granted. Aid came at 
last, in the accession of a considerable 
number of ministers from all the reli- 
gious parties in Scotland, and from the 
Presbyterian Dissenters of England. 
Many flourishing churches were or- 
ganized. Two presbyteries were speedily 
formed, called the Eastern and Western 
Presbyteries; and these met, in 1773, 
for the first time as a Synod, in Edin- 
burgh. 

The great success of this new reli- 
gious movement awakened no small 
measure of opposition ; and it must 
be acknowledged, that the peculiar 
ground which the Relief Church took 
up was too much in advance of the 
age, not to occasion much misappre- 
hension. Her very existence was a 
protest against the errors and defec- 
tions of the Established Church ; and 
many could not perceive, how this was 



consistent with holding ministerial and 
Christian communion with good men in 
that church. She went far beyond this. 
She protested not merely against the 
corruptions of an Established Church, 
but against the very principle of an 
Established Church. She did not con- 
fine her testimony to the errors and 
defections of the National Church, but 
she clearly and unequivocally denied 
the doctrine contained in the Confession 
of Faith, and in the Solemn League 
and Covenant — that the civil magis- 
trate had any power in religious mat- 
ters. It is common enough, in the 
present day, to call these persecuting 
and intolerant principles ; but in the 
times of which we write, they were 
characterised as great reformation prin- 
ciples. We have, assuredly, no wish 
to revive old controversies, except 
in so far as it is demanded by the 
requirements of history ; but it can- 
not be concealed that the greater part 
of the abuse which was heaped upon the 
Relief Church was owing to her asser- 
tion of the principle of Christian brother- 
hood, and to her abjuration of the bind- 
ing obligation of the National Covenants. 
Nor should it be forgotten, as a lesson 
for the future, that much of this opposi- 
tion had its origin in this apprehension. 
Free communion was confounded with 
promiscuous communion — the commu- 
nion of saints with the communion of the 
ungodly. The distinction between eccle- 
siastical and Christian communion was 
altogether lost sight of — between a 
member of the family circle and an oc- 
casional guest ; and it was gravely 
argued, that you could not allow an 
Episcopalian or Independent brother to 
partake of the Lord's Supper in the 
church with which you were connected, 
without approving of his peculiar views. 
The question was never presented in its 
true light — Who is the Founder of the 
Feast, and for whom is the table spread? 
Are we at liberty to impose terms of 
Christian communion, which have no 
countenance in the Scripture ? Is there 
no sin in excluding those from the 
Lord's Table on earth whom Christ hath 



206 



THE UNITED PRESBYTERIAN CHURCH. 



received, and with whom wc expect to 
be associated for ever, in the pare and 
delightful enjoyments of heaven? And 
it might, moreover, be added — "Would 
Paul have expelled from the Lord's 
table at Corinth a member of the church 
in Jerusalem, because this Christian 
Jew believed in the everlasting obliga- 
tion of the Mosaic law, and observed 
the seventh day as a day of sacred rest? 
These statements have now very much 
the appearance of truisms, theological 
aphorisms winch obtain the assent of 
almost all evangelical Christians the 
moment they are enunciated ; but their 
adoption as first principles was not ob- 
tained, without a severe struggle and 
bitter contest. 

It is delightful to remember, that on 
this great question the fathers of the 
Relief Church maintained their integrity, 
amidst much temptation to the con- 
trary. There were a few even within 
the Church, who, either not perceiving 
the legitimate consequences of their own 
principles, or terrified with the clamours 
and reproach which assailed them on 
all sides, disputed the propriety of hold- 
ing communion with Episcopalians and 
Independents. The Synod, in 1773, 
when the matter came before them, thus 
recorded its deliberate and unanimous 
judgment : "With respect to the over- 
ture concerning ministerial and Chris- 
tian communion, the Synod are unani- 
mously of opinion, that it is agreeable 
to the Word of God and their principles 
occasionally to hold communion with 
those of the Episcopal and Independent 
persuasion who are visible saints." In 
1774, in consequence of a perversion of 
this judgment, the following explana- 
tion was given. After referring to the 
26th chapter of the "Westminster Con- 
fession of Faith, sections first and second, 
where this opinion is fully set forth, it is 
added : " Nor have we been less injured 
by any who have alleged, as if by that 
judgment we had opened a door to fel- 
lowship with the unsound in the essen- 
tials of the Christian faith, or the im- 
moral, or even with the Episcopalians 
in their hierarchy or imscriptural cere- 



monies, or even with Independents in 
their peculiar notions of church -govern- 
ment. While, at the same time, we 
scruple not to affirm, because we be- 
lieve there are of both these denomina- 
tions, who, from the most satisfying 
marks, appear to be received by Christ, 
and therefore we dare not deny them. 
Though, when they join in communion 
with us, we do not conform to them, 
but they to us." 

In the controversies into which the 
Relief Church was thrown, in conse- 
quence of its peculiar principles, the 
Rev. Patrick Hutchison, then of St. 
Ninian's, and afterwards of Paisley, was 
of eminent service. He defended her 
principles from reason, from Scripture, 
and from history ; and to him, more 
than to any other man, the merit is 
clue, of having given a logical form, 
consistency, and completeness, to what 
he called the Relief system. And, pro- 
bably, we cannot do better than select 
a few sentences from his writings, as 
one of the ablest exponents of the doc- 
trines of the Church with which he 
was connected. It would be of no use 
whatever, in a short sketch like this, to 
give an epitome of the doctrinal creed 
and ecclesiastical government of the Re- 
lief Church, which she holds in common 
with the other Presbyterian churches in 
Scotland. Her creed is Calvinistic, the 
Calvinism which is contained in the 
Westminster Confession of Faith, and 
the Shorter Catechism, and which has 
secured the homage of the loftiest minds, 
from the sublimity of its theology, and 
the grandeur of its philosophy. The 
form of church government is Presby- 
terian, the Christian republic which John 
Knox brought with him from the free 
state of Geneva. Our quotations, brief 
as they are, shall be confined to four 
points: — 

I. The civil magistrate has no power 
in matters of religion. 

" The civil magistrate has no more 
right to dictate a religious creed to his 
subjects than they have a right to dic- 
tate a religious creed to him. By being 
placed at the head of the civil state, 



PROFESSOR M'MICHAEL. 



207 



to give law to the subjects of the state, 
he is not therefore placed at the head 
of the church, to give law to the body 
of Christ. If ever he assumes this char- 
acter and power, he transgresses the 
just limits of his authority, which is 
civil, not religious ; invades the domi- 
nions of another prince; and arrogantly 
claims the power of giving laws to a 
community, that knows, and ought to 
know, no king but Jesus. This is a 
stretch of prerogative as unreasonable 
and absurd as it would he for the French 
king to pretend to give law to the 
British subjects, or for the king of 
Britain to assume the power of prescrib- 
ing laws to the subjects of a foreign 
prince. 

" Earthly kings may be nursing fa- 
thers, and their queens nursing mothers 
to the church, without interfering with 
the rights of her members. By their 
own example they may recommend re- 
ligion to their subjects. They may 
exert their influence in promoting the 
interests of Christ's kingdom a great 
variety of ways, without abridging the 
rights of conscience, and private judg- 
ment in matters of religion. They 
may encourage piety, by promoting 
good men to offices in the state, 
and withholding them from bad men. 
They may be fathers to their people, and 
guardians of their religious and civil 
liberties, by preserving Church and 
State from foreign enemies, and not 
suffering one part of their subjects to 
oppress and disturb the rest, in the 
quiet and peaceable possession of their 
rights, as men and as Christians. But, 
if they countenance one part of their 
subjects, in harassing and distressing 
the rest, as was too much the case in 
the cruel state- uniformities of the last 
century, they are rather tyrants than 
nursing fathers and mothers to the 
Church, as they invade the sacred pre- 
rogative of Christ, and the rights of his 
people. And every such invasion is a 
step towards the overturning of their 
throne." 

II. National covenanting is not a re- 
ligious duty. 



" Are the covenants, National and 
Solemn League, binding upon us, the 
posterity of those who swore them ? I 
answer, All those religious truths and 
duties sworn to in these covenants, are 
binding upon us, by divine authority, 
enjoining these to be believed and 
obeyed ; but they are not binding upon 
us, because our forefathers swore them. 
. . . . I am so far from thinking 
that it is any real loss to religion, that 
no such oaths are now required of the 
British subjects by the united authority 
of church and state, that I esteem it a 
real blessing to those nations and the 
interest of religion, that these national 
oaths are now laid aside. Instead of 
making this a ground of humiliation, as 
some weak, ignorant people do, I rather 
esteem it ground of mourning and hu- 
miliation before God, that so many in 
these lands swore these oaths, in which 
there were sundry things incapable to 
be sworn, and other things which not 
one hundred of the whole British sub- 
jects sufficiently understood. After the 
closest attention to the national oaths 
of the last century enforced upon the sub- 
jects of these kingdoms, I ingenuously 
declare, that I do not think that ever 
any part of the church of Christ, since 
the commencement of the Christian era, 
was more deeply involved in the guilt 
of ignorant and false swearing than the 
British subjects in the last century." 

III. It has ever been the principle 
and the practice of the Relief Church, 
that the Christian people have a scrip- 
tural right to choose their own office- 
bearers. Patronage, in all its forms, 
has been constantly repudiated. All 
the members of the Church, whether 
heads of families or not, whether rich 
or poor, whether male or female, have 
always enjoyed the privilege of election. 
There is no distinction as to office, to 
rank, or to sex. After defining the 
different classes of office-bearers in the 
Presbyterian system, it is said, "The 
way in which office-bearers of this king- 
dom (of the Messiah) are to be installed 
into their office is by election and ordi- 
nation. Their election belongs to the 



208 



THE UNITED PRESBYTERIAN CHURCH. 



members of the church, or to the visible 
subjects of His kingdom. This is evi- 
dent from the election of an apostle to 
supply the place of Jndas by the hun- 
dred and twenty disciples. It is evident 
from the election of the first deacons by 
the multitude ; and from the instalment 
of presbyters teaching and ruling after 
the multitude had chosen them by the 
stretching out of hands. All these in- 
stances of popular elections are recorded 
in Scripture for the imitation of the 
Church of Christ in after ages, or to 
point out the scriptural manner in which 
the office-bearers in Messiah's kingdom 
are to be chosen to the end of the world. 
And after they have been chosen in a 
regular and scriptural manner, they are 
to be ordained, or put into office, by 
the presbytery or rulers of the church." 
IV. All believers have a right to the 
communion of the church. As God 
alone knows the heart of men, the con- 
ditions of admission to the sacraments 
of Baptism and the Lord's Supper may 
be correctly expressed in this manner : 
— The conditions " are the reality of 
saintship, or the visibility of it. By 
the first, men are entitled to the seals 
of the covenant in the sight of God ; 
and, by the second, in the eye of the 
Church. As the Church" is to judge of 
men by their fruits, or outward appear- 
ance, she may lawfully admit the vilest 
of men into her communion, if they are 
visible saints, and maintain a fair out- 
ward profession and deportment ; as 
their real and internal character is con- 
cealed from her view, and does not 
come under her rule of judgment. And 
if she presumes to refuse the seals of the 
covenant to visible saints, she is equally 
guilty of mal-administration as if she 
dispensed them to visible sinners. Her 
latitudinarianism, or deviation from the 
scriptural rule of judging, is equally 
great, when she shuts the door of her 
communion against those who appear 
to be the children of God, by exhibiting 
the fruits of the Spirit to view in a holy 
practice, as if she opened the door of 
her communion to the openly immoral 
and profane. It were to be wished 



those would attend to this who confine 
their communion to the votaries of their 
own party, or boldly exclude many pre- 
cious saints in the sight of God, and 
visibly so before the world. 

" On the subject of communion, it is of 
importance to enquire, Whose table the 
sacramental table is ? This is a question 
so plain, that a child of eight years old 
could answer it, and yet its import is 
unknown to thousands arrived at the 
state of manhood. It is a mean, un- 
worthy prostitution of this table to call 
it the table of a party. It is the Lord's 
table. For whom is the table covered 
by the generous Entertainer? Is it 
covered for Burgher or Antiburgher ? 
for Church people or Relief people ? for 
Independents or Episcopalians as such ? 
No. For whom, then ? For the chil- 
dren of God, not as they belong to any 
particular denomination of professors, 
but as they are his children in reality, 
and appear to be so by their deport- 
ment. It is the most daring presump- 
tion in any to deny the children's bread 
to the children of God." 

These may be regarded as the prin- 
ciples of the Relief Church ; and her 
subsequent career was one of almost 
uninterrupted prosperity. She posses- 
sed, to a large extent, the inestimable 
blessing of internal peace. Iu 1791, a 
Hymn Book was sanctioned by the Sy- 
nod, with the view of affording greater 
variety to the expressions of devotional 
feeling in the church's songs of praise. 
A Widow's Fund was instituted, which 
makes provision for the children as well 
as for the widows of deceased minis- 
ters. Originally it had something of a 
charitable character, but, in 1819, it 
was placed upon the scientific and self- 
supporting basis of an insurance office. 
In 1823 a Divinity Hall was instituted, 
under the superintendence of the Rev. 
Dr. Thomson, Paisley. Formerly the 
Relief students received their theologi- 
cal as well as their literary education 
in the National Universities ; but an 
increasing sectarian spirit in the Es- 
tablished Church made it imperative, 
that the Relief Church should have a 



PROFESSOK M'MICHAEL. 



209 



Theological Institution of her own. It 
was enacted, " That the literary and 
scientific qualifications for admission 
into the Divinity Halls of the Estab- 
lished Church shall be requisite in Re- 
lief students, viz., a regular course of 
attendance on the Greek, logic, moral, 
and natural philosophy classes, in any 
of the Universities in Scotland." On 
these departments of study "he shall be 
examined by the Presbytery before ad- 
mission, and the Presbytery shall also 
attest their satisfaction with his moral 
and religious character." The course 
of study at the Divinity Hall embraced a 
period of four years. This was a de- 
cided advance, and the only regret is 
that this step had not been taken many 
years before. The benefits were at once 
perceived in the increased number of 
the students, and in a larger measure of 
denominational zeal. In 1827 a Home 
Missionary Society commenced opera- 
tions for preaching the Gospel in desti- 
tute localities, and for aiding small 
churches. As regards Foreign Mission- 
ary effort, the Relief Church had no 
association which could be called ex- 
clusively her own. The Caffrarian So- 
ciety was, however, one in which she 
always took a deep interest ; and for a 
considerable time it was dependent 
principally upon her for its funds and 
missionaries. The contemplated union 
with the Secession Church was the sole 
reason why the Caffrarian Society was 
not formally connected with the Relief 
Church ; and hence the old Catholic 
basis of the Society was preserved, until 
the consummation of this union, when 
it became one of the missions of the 
United Presbyterian Church. 

At the union, the Relief Church had 
7 presbyteries, and 114 congregations. 
The members (persons in full communion) 
were upwards of forty-five thousand. 
The number of members and adherents 
may be set down as sixty thousand. 

The catholic principles of the Relief 
Church may be looked at from a double 
point of view. There are few subjects 
which have not both a dark and a 
bright side. The Relief Church was 



deficient in the aggressive spirit. She 
was not sufficiently alive to the import- 
ance of diffusing her own principles. 
And, in the earlier part of her history 
at least, she neglected many opportuni- 
ties of forming churches, which were 
laid before her by Providence. She too 
seldom offered her aid, and even when 
that aid was sought, in very favourable 
circumstances, it was not always grant- 
ed. One consequence of this was, that 
her congregations, especially the older 
ones, were generally large ; and that 
she had a smaller proportion than is 
common of weak and strno-o-lino- ones. 

©o © 

Had the aggressive spirit which ma- 
nifested itself after the institution of 
the Divinity Hall, and when the field 
was comparatively occupied, been in 
existence forty years earlier, it admits 
of no question that the Relief Church 
would have been a much larger and 
more powerful denomination. 

But if the catholic principles of the 
Relief Church were not so favourable to 
her own extension and aggrandisement, 
they exerted a most beneficial influence 
on other denominations, and on the reli- 
gious character of Scotland. Our 
country, with all its unanimity in doc- 
trine and government (an unanimity 
which has no parallel on earth) has ac- 
quired an unhappy notoriety, for it3 
sectarian dissensions. It was some- 
thing — it was a great deal, amidst the 
hoarse voices and fierce contentions of 
sects, to have one church which, while 
preaching a pure gospel, and exercising 
a godly discipline, proclaimed the bro- 
therhood of the saints, and made a full 
developement of the principle in prac- 
tice. It was no small matter to have 
a church in the midst of us which, from 
the very commencement of its history, 
declared that national conformity of re- 
ligion, as it was understood and acted 
upon, was an invasion of the right of 
private judgment, and that the binding 
obligation of the Covenants was an in- 
tellectual and moral absurdity, — how 
can a man be bound by an oath, 
solely, simply, and because his father 
had sworn it, perhaps before he was 



210 



THE UNITED PRESBYTERIAN CHURCH. 



born ? It was of great importance to 
have a church which always threw open 
its pulpits to ministers and missionaries 
of every evangelical denomination, 
when pleading the cause of God and 
man ; and which, in so doing, never 
made any distinction as to canonical or 
uncanonical hours, on the Lord's day. 
The doctrines and practice of the Relief 
Church were as oil cast upon the stormy 
waters of controversy and dispute. Her 
name was a bond of harmony not of 
discord. In all probability, her indirect 
influence was greater than her direct. 
She has had the satisfaction of perceiving 
her distinctive principles acknowledged 
to an extent, which could have scarcely 
been expected. And it is no small 
honour to the Relief Church, and it is a 
crown which no man can take from her, 
that she anticipated the Evangelical 
Alliance, by nearly a hundred years. 

UNITED PRESBYTERIAN CHURCH. 

It may naturally be a subject of 
wonder why two churches, such as the 
Secession and Relief, so much alike in 
origin, constitution, and working, should 
have remained apart for any length of 
time. It need not be denied that there 
were on matters of minor detail and 
practice, mutual prejudices and miscon- 
ceptions. But these were gradually 
dispersed. The common pursuit of 
public objects of Christian benevolence, 
and the agitation of the Voluntary Con- 
troversy brought the Relief and Secession 
into more close and constant co-opera- 
tion. Friendships sprung up, and the 
obligation of Christian union began to 
be more and more felt and acknow- 
ledged. The Relief Synod had for 
several years after 1831 been expecting 
an overture on the subject from the 
Secession — and the students in the re- 
spective Divinity Halls warmly cherished 
the prospects of union. Kegotiations 
were commenced between the two 
Synods in 1835, and committees were 
appointed for free and friendly conver- 
sation. Various circumstances, how- 
ever, retarded the progress, and it was 
not till 1840 that a scheme of union 



was agreed on. But the atonement 
controversy during the next years, occu- 
pied almost exlnsively the attention of 
the Secession Church. At length, in 
1817, the happy period of union had 
come. Both synods met in Edinburgh 
on the 10th of May, 1817— and on the 
13th of that month the union was con- 
summated. The Secession Synod was 
unanimous, but two ministers dissented 
in the Relief Synod. The two Synods 
walked in procession to Tanfield Hall 
— the famed scene already of a memor- 
able convocation and assembly. The 
large place of meeting was crowded. 
The Moderator of the Relief Synod com- 
menced the services by reading the 
exxxiii. Psalm, which was sung with 
peculiar majesty by the crowded multi- 
tude. After prayer, the clerk of the Re- 
lief Synod read the following minute : — 
" James Place Church, Edinburgh, 
13th May, 1847-— The Relief Synod 
met and was constituted. The Synod 
having for a considerable number of 
years had the question of union with 
the Synod of the United Associate 
Synod of the Secession Church under 
consideration ; and having long and 
anxiously inquired into the extent of 
their agreement with each other, in 
doctrine, discipline, worship, and gov- 
ernment ; have great satisfaction in 
declaring, as the result of their delibera- 
tions and inquiries, that any differences 
in opinion or practice which were for- 
merly supposed to exist, and to present 
obstacles in the way of a scriptural and 
cordial union of the two bodies, either 
never had an existence, or have, in the 
good providence of God, been removed 
out of the way ; and that the Synods, 
and the Churches whom they severally 
represent, are agreed in doctrine, disci- 
pline, worship, and government ; and 
therefore that the Synods, without com- 
promising or changing the principles 
they hold as parts and portions of the 
visible Church of Christ, may unite with 
each other in carrying out the great 
ends of ecclesiastical association : and 
considering that, in these circumstances, 
continuance in a state of separation 



PROFESSOR EADIE. 



211 



would be sinful, and union becomes 
their bounden duty; and that a Basis 
of Union has been prepared, deliberately 
discussed, and cordially sanctioned by 
both Synods ; and that by the good 
hand of their God upon them, they have 
completed all other preparatory arrange- 
ments, this Synod do now, with fervent 
gratitude to God for his past goodness 
to the Relief Church, and for having 
led them and their brethren of the Se- 
cession Synod thus far, and in humble 
dependence on his gracious blessing in 
the solemn and interesting step they 
are about to take, and with earnest 
prayer tliat he would pour down the 
rich influences of his Spirit on the United 
Churches, and would enable their minis- 
ters, elders, and people, to improve the 
privileges they enjoy, and discharge the 
obligationsdevolving on them — Resolve, 
and hereby record their resolution, forth- 
with to repair as a constituted Synod to 
Tanfield Hall, Canonmills, in order that 
they may there, as arranged, unite with 
their brethren of the Secession, and form 
one Synod, to be known by a name 
hereafter to be fixed, and may hence- 
forth walk together in the fear of God, 
and in the comforts of the Holy Ghost, 
striving for the faith of the Gospel, for 
the purity of divine ordinances, and for 
the enlargement of the Church of Christ: 
and this Synod declare that the Synod 
of the United Church shall be considered 
identical with this Relief Synod, and 
shall be entitled to, and vested in all 
the authority, rights, and benefits to 
which it is now, or may become en- 
titled, and that each of the congrega- 
tions under its inspection, whether they 
shall adopt a name to be hereafter fixed, 
or shall retain as they shall be permitted 
to do, if they shall deem it proper, the 
name by which they have hitherto been 
designated, shall not be held, though 
coming, in consequence of this union, 
under the inspection of the Synod of the 
United Church as in any respect chang- 
ing their ecclesiastical connection, or 
affecting any of their civil rights." 

" At the call of the junior Moderator, 
the Rev. John Newlands of the Seces- 



sion Synod, the last minute adopted by 
that body, and prepared with a view to 
the union, was read by the clerk, the 
Rev. David Ronald, in the same terms, 
only with the necessary changes on the 
names and places. The following Basis 
of Union, previously adopted by both 
Synods, was then read by the clerk of 
the Relief Synod, all the members of 
both Courts standing. 

" ARTICLES OF THE BASIS AS ADOPTED 
BY THE TWO SYNODS. 

" I. That the Word of God contained 
in the Scriptures of the Old and New 
Testaments is the only rule of faith and 
practice. 

u II. That the Westminster Confession 
of Faith, and the Larger and Shorter 
Catechisms, are the confession and cate- 
chisms of this church, and contain the 
authorized exhibition of the sense in 
which we understand the Holy Scrip- 
tures, it being always understood that 
we do not approve of anything in these 
documents which teaches, or may be sup- 
posed to teach, compulsory or persecut- 
ing and intolerant principles in religion. 

"III. That Presbyterian government, 
without any superiority of office to that 
of a teaching presbyter, and in a due 
subordination of church courts, which is 
founded on, and agreeable to, the Word 
of God, is the government of this church. 

" IV. That the ordinances of worship 
shall be administered in the United 
Church as they have been in both bodies 
of which it is formed ; and that the 
Westminster Directory of Worship con- 
tinue to be regarded as a compilation of 
excellent rules. 

"V. That the term of membership is 
a credible profession of the faith of 
Christ as held by this church — a profes- 
sion made with intelligence, and justi- 
fied by a corresponding character and 
deportment. 

" VI. That with regard to those mi- 
nisters and sessions who think that the 
2d section of the 26th chapter of the 
Westminster Confession of Faith autho- 
rizes free communion — that is, not 
loose, or indiscriminate communion, but 



212 



THE UNITED PRESBYTERIAN CHURCH. 



the occasional admission to fellowship 
in the Lord's Supper, of persons respect- 
ing whose Christian character satisfac- 
tory evidence has been obtained, though 
belonging to other religious denomina- 
tions, they shall enjoy what they enjoyed 
in their separate communions — the right 
of acting on their conscientious convic- 
tions. 

"VII. That the election of office- 
bearers of this church, in its several 
congregations, belongs, by the autho- 
rity of Christ, exclusively to the mem- 
bers in full communion. 

"VIII. That this church solemnly 
recognises the obligation to hold forth, 
as well as to hold fast, the doctrine and 
laws of Christ ; and to make exertions 
for the universal diffusion of the bless- 
ings of His gospel at home and abroad. 

" IX. That as the Lord hath ordained 
that they who preach the gospel should 
live of the gospel— that they who are 
taught in the word should communicate 
to him that teacheth in all good things 
— that they who are strong should help 
the weak — and that, having freely re- 
ceived, they should freely give the gospel 
to those who are destitute of it — this 
church asserts the obligation and the 
privilege of its members, influenced by 
regard to the authority of Christ, to 
support, and extend, by voluntary con- 
tributions, the ordinances of the gospel. 

" X. That the respective bodies of 
which this church is composed, without 
requiring from each other an approval 
of the steps of procedure by their fathers, 
or interfering with the right of private 
judgment in reference to these, unite in 
regarding, as still valid, the reasons on 
which they have hitherto maintained 
their state of secession and separation 
from the judicatories of the Established 
Church, as expressed in the authorised 
documents of the respective bodies ; and 
in maintaining the lawfulness and ob- 
ligation of separation from ecclesiastical 
bodies in which dangerous error is 
tolerated; or the discipline of the 
church, or the rights of her ministers, 
or members, are disregarded. 

" The United Church, in their present 



most solemn circumstances, join in ex- 
pressing their grateful acknowledgment 
to the great Head of the Church, for 
the measure of spiritual good which He 
has accomplished by them in their sepa- 
rate state — their deep sense of the many 
imperfections and sins which have 
marked their ecclesiastical management 
— and their determined resolution, in 
dependence on the promised grace of 
their Lord, to apply more faithfully the 
great principles of church-fellowship— 
to be more watchful in reference to ad- 
mission and discipline, that the purity 
and efficiency of their congregations 
may be promoted, and the great end of 
their existence, as a collective body, 
may be answered with respect to all 
within its pale, and to all without it, 
whether members of other denomina- 
tions^!' 'the world lying in wickedness.' 

"And, in fine, the United Church 
regard with a feeling of brotherhood all 
the faithful followers of Christ, and shall 
endeavour to maintain the unity of the 
whole body of Christ, by a readiness to 
co-operate with all its members in all 
things in which they are agreed. 

" Mr. Auld then said, ' As the Mo- 
derator of the Relief Church, I hereby, 
in terms of the resolution of that Synod, 
which has been read, declare that the 
Relief Synod is henceforth one with the 
Synod of the Secession Church, and that 
the United Synod shall be held identical 
with the Relief Synod, and shall be en- 
titled to all its authority, rights, and pri- 
vileges.' Thelike declaration having been 
made by Mr. Newlands as Moderator of 
the Secession Synod, the Moderators 
gave to each other the right hand of fel- 
lowship, and their example was follow- 
ed by the other members of the two 
Synods, the audience also expressing 
their delighted sympathy by saluting 
each other in the same way, as well as 
by repeated bursts of acclamation." 

The United Presbyterian Church was 
now formally constituted, and the ven- 
erable Dr. Kidston,* the oldest of its 

* Dr. Kidston died in October 1852, in tho 
eighty-fifth year of his age, and sixty-third of 
his ministry. 



PROFESSOR EADIE. 



213 



ministers, was unanimously chosen the 
Moderator of its first Synod.* 

The United Presbyterian Church holds 
by the Theology of the Westminster 
Confession of Faith, and of the Larger 
and Shorter Catechisms. It teaches the 
good old- fashioned doctrines of the Re- 
formation, and of the days of the Cove- 
nant. It has no sympathy with an 
Arminian creed, nor does it fall, on 
the other hand, into antinomian delusion. 
Its favourite topics are the " doctrines 
of grace" — nor does it sever them from 
the eternal and merciful purpose of 
God, nor disconnect them from the ne- 
cessity of a holy life as their fruit and 
result. It also gives special promin- 
ence to the doctrine of divine influence 
— believing that a saving change is ef- 
fected only by the Holy Spirit. In its 
form of government it is Presbyterian 
— for it believes that such a mode of 
administration is in accordance with 
the leading features of the scheme con- 
tained in the New Testament. This 
representative form of government has 
been found to work well, combining 
happily popular influence with congre- 
gational stability. None of its Courts, 
as they are called, have any other than 
a spiritual jurisdiction, and they consist 
of minister and elders assembled to- 
gether for deliberation and judgment. 
Every congregation has a session, com- 
posed of elders, chosen by and from the 
church by free suffrage, women as well 
as men having full power to vote. 
Elders on being elected, and on their 
acceptance of the office, are solemnly 
set apart to it. The duty of the Session 
is to f watch over the Christian deport- 
ment of the members of the congrega- 
tion — to examine and admit new mem- 
bers, or receive the certificate of persons 
coming from other congregations — to 
grant certificates to members leaving 
the conaTeration — to fix the hours and 
order of public worship — to appoint the 

* See "Union Memorials," 1847. 

f A large portion of these paragraphs is taken 
from the "Rules and Forms of Procedure," 
published by authority of the Synod of the 
United Presbyterian Church. 



time of the dispensation of the Lord's 
Supper, and make provision for it — to 
appoint congregational fasts or thanks- 
givings — to exercise discipline over the 
members by admonition, rebuke, sus- 
pension, or exclusion — to restore mem- 
bers who have been suspended or cut 
off from privileges — to receive and dis- 
tribute such free-will offerings of the 
congregation as are entrusted to them 
— to provide for the necessities of the 
poor — to call congregational meetings 
when necessary — to examine and judge 
of the qualifications of persons elected 
to the eldership — to receive and judge 
of petitions from the members — to 
transmit petitions to the presbytery — 
and, in general, to superintend the 
religious interests of the congrega- 
tion. 

A Presbytery consists of the ministers 
of the several congregations within the 
bounds fixed by the Synod, together 
with an elder from each of their sessions. 
The duty of the Presbytery is to re- 
ceive and judge in petitions from the 
sessions of the congregations within its 
bounds, in complaints or appeals against 
their sentences, or in references from 
them — to transmit petitions or over- 
tures addressed to the Synod — to grant 
supplies of sermon on the application of 
persons within the district, or to con- 
gregations within their bounds, either 
during a vacancy, or in the event of 
illness or absence of the minister — to 
erect new congregations — to grant ad- 
mission to the Theological Hall — to 
superintend the education of students 
of theology — to try candidates for li- 
cense to preach the gospel — to license 
those who, after examination and the 
required course of study, are found 
qualified— to grant moderations to con- 
gregations for the election of a minister 
— to receive and sustain, or reject calls 
— to try the qualifications of candidates 
for the ministry, and ordain them to 
the pastoral office — to receive and 
judge of complaints against ministers or 
preachers — to inquire into reports af- 
fecting their character — to admonish, 
rebuke, suspend, depose, or excommu- 



214 



TEE UNITED PRESBYTERIAN CHURCH. 



nicate offenders — to receive demissions, 
and loose ministers from their charges, 
and generally to superintend the congre- 
gations and sessions within their bounds. 

The United Presbyterian Church, 
has no General Assembly nor Provin- 
cial Synods, though it ought to have 
them, and will be obliged to have them 
soon. It has one general Synod, and 
that Supreme Court is composed of all 
the ministers having charges, with 
an elder from each session, holding a 
commission for that purpose. Its 
duty is to inspect presbyteries — to 
examine their records — to divide or 
unite them, or to erect new presbyteries 
as circumstances may require — to con- 
sider references from presbyteries — to 
give advice or instructions when re- 
quired — to judge of complaints or ap- 
peals against their sentences — to affirm, 
reverse, or vary these — to stir up, ex- 
hort, advise, or rebuke presbyteries 
when necessary — to dispose of over- 
tures — to consider matters of common 
concern to all the church, whether re- 
specting her doctrine, worship, discip- 
line, or government — to appoint days 
of fasting or thanksgiving for the whole 
church — to issue pastoral addresses — 
to emit testimonies in favour of truth, 
or against prevailing errors — to main- 
tain correspondence with sister churches, 
either in our own country or abroad — 
to make regulations regarding the 
Theological Hall, and superintend its 
operations — to make rules for conduct- 
ing the proceedings of the Synod, or of 
inferior courts — to superintend the mis- 
sionary operations of the church, and to 
devise means for still farther disseminat- 
ing the gospel at home or abroad, — 
and, in general, to attend to all matters 
relating to the interests of the church 
as a whole, or to any part thereof. 

Such is the general machinery of the 
government of the United Presbyterian 
Church. Every member has perfect 
freedom of action, and may have his 
case tried by three different bodies of 
men. Membership is obtained by a 
credible profession of faith. Persons 
applying for admission into the fellow- 



ship of the church converse with the 
minister and the elder of the quarter 
where they reside ; and it is the duty 
of the latter to make such inquiries as 
may be necessary in regard to their 
moral character and Christian deport- 
ment. If the minister and elder are 
satisfied, both in regard to their charac- 
ter and knowledge of divine truth, they 
report to the session ; and on its being 
agreed to admit them, they appear be- 
fore the session, and signify their ap- 
probation of the principles of the United 
Presbyterian Church, and their readi- 
ness to submit themselves to the session, 
as set over them in the Lord. When 
thus admitted, they have a right to the 
full enjoyment of church privileges, un- 
less charges are made, or reports are in 
circulation, of irregularities of conduct, 
which may induce the session to with- 
hold these until inquiry is made, and 
satisfaction obtained, according to the 
rules of the church. 

Members in full possession of their 
privileges, and they only, have a right 
to vote at congregational meetings, 
whether in matters of an exclusively 
ecclesiastical character, such as the 
election of ministers or elders, or in the 
secular affairs of the congregation. 
Besides the elders, another body of 
persons, called managers, are annually 
chosen, to superintend the secular af- 
fairs of each church — money collected 
for the poor excepted. By a recent 
Act of the Legislature, 13 Vict., 
cap. 13, congregations can now hold 
property as corporate bodies, and the 
old mode of holding property has 
been greatly simplified. Any con- 
gregation may have deacons, if it 
judges a diaconate necessary. The 
mode of conducting public worship is 
that generally practised throughout 
Scotland. The Psalms are chiefly used 
in praise, but paraphrases, prepared 
many years ago by the General Assem- 
bly of the Church of Scotland, have 
been long employed ; and a new hymn- 
book, for the use of the United Presby- 
terian congregation, has also been issued 
this year, under the care and with the 



PROFESSOR EADIE. 



215 



sanction of the Synod. The Lord's 
Supper is observed quarterly in almost 
all the churches, but in some the cele- 
bration is more frequent. The majority 
of the congregations have, at the same 
time, abolished the Scottish novelty of 
what is called " Tables," in this ordin- 
ance, and have gone back to the old 
custom of simultaneous communion. 
Baptism is, unless in special exceptions, 
administered in the church, and only to 
children of members in full communion. 
Each congregation has its minister's 
week-day class, and its Sabbath-schools. 
In cases of discipline, the elders are 
employed to ascertain the reality of the 
fama or charge, and the session gives 
its judgment according to proof, and 
pronounces sentence according to the 
nature of the accusation. Persons found 
guilty of conduct contrary to the law of 
Christ, are dealt with in a Christian 
spirit, that they may be restored, and 
if they are refractory, they are solemnly 
shut out from fellowship with the church. 
The United Presbyterian Church is a 
voluntary church. This doctrine is 
not formally contained in any portion 
of her standards, but it is distinctly im- 
plied. She objects against every part 
of the "Westminster Confession, " which 
teaches, or is supposed to teach, com- 
pulsory, or persecuting, and intolerant 
principles in religion. ' ' Her creed is, that 
the exalted Jesus is the only King and 
Head of His Church, and that this Head- 
ship wholly supersedes the patronage 
and endowment of the Church by civil 
rulers. She believes, indeed, that Christ 
is King of nations, and that therefore 
nations should serve God, and that all 
rulers and magistrates are bound to 
glorify Him in their respective spheres 
and stations. But such service and such 
glorification of God must be in har- 
mony with the revealed mind of Christ ; 
and the duty of endowing Christianity 
no where appears among the statutes of 
the New Testament. States which 
establish Christianity venture beyond 
Divine enactment, and contravene the 
spirituality of that kingdom which " is 
not of this world." It is plain, too, 



from recent events in Scotland and 
England, that neither purity nor free- 
dom can exist as they ought, in an 
Established Church. Spiritual inde- 
pendendence can flourish only in a 
church which has no connection with 
the State. Ebenezer Erskine said in 
his day — " There is a great difference 
to be made between the Church of Scot- 
land and the Church of Christ in Scot- 
land ; for I reckon that the last is to a 
great extent drawn into the wilderness 
by the first ; and since God in his ador- 
able providence has led us into the 
wilderness with her, I judge it our 
duty to tarry with her for a while there, 
and to prefer her afflctions to all the 
advantages of a legal establishment." 

Christ's house, according to Ebenezer 
Erskine, is " the freest society in the 
world." It should bear no trammels, 
and it bore none for 300 years. Accord- 
ingly, the United Presbyterian Church 
is a free church, and will not submit to 
any law of patronage. The Relief 
Church had its origin in this grievance ; 
and the Secession Church, while it had 
a special struggle for doctrine, no less 
distinctly vindicated the rights of the 
people. Pastors are therefore chosen 
by the united voice of the members in 
full communion ; for Christ's ordinances 
are meant solely for Christ's people. 
The presbytery exercises no control 
whatever on the popular suffrage. It 
sends one of its members to moderate 
in the call, and sees that the call is 
gone through in a regular way. No 
canvassing is allowed, and the whole 
work of the presbytery is, in fact, to 
guard and preserve purity of election. 
The presbytery sustains the call, after 
being convinced that there is nothing to 
vitiate it, as a free expression of the 
mind of the people. The minister so 
called may either be one who is, or has 
been in a charge, or he may be what is 
called a probationer. 

The vacant churches are supplied by 
these probationers — a body of men who 
have finished the educational curricu- 
lum appointed by the church, been ex- 
amined by their respective presbyteries, 



216 



THE UNITED PRESBYTERIAN CHURCH. 



and licensed as persons qualified to 
preach the Gospel, and fit, if they shall 
be called, to take the pastoral charge 
of a congregation. The probationers 
are thus a body of lay preachers, autho- 
rised candidates for the ministry. They 
are sent among the vacant churches 
without partiality and by rotation, 
that their gifts may be tried, and some- 
times they are located for months to- 
gether at a missionary station. When 
a probationer is called, and accepts the 
call, he appears before the presbytery in 
whose bounds the church callino- him is 
situated, and preaches what are called 
trial discourses. Such appearances in 
the presbytery on the part of the pastor 
elect is to win the confidence of his 
brethren. After all the prescribed trials 
have been gone through and sustained, 
a day for the ordination is fixed. One 
of the ministers of the presbytery is ap- 
pointed to preside and ordain, and 
another is appointed to preach. An 
edict* is at the same time appointed 
to be publicly served in the congrega- 
tion by the officiating minister or 
preacher, at least ten days before the day 
of ordination. 

Upon the day fixed, the presbytery 
meets at the appointed time and place, 
and is constituted by the moderator. 
The officer is then sent to the assembled 
congregation, to intimate that the pres- 
bytery has met, and requiring all who 

* The form of edict is as follows:— Whereas 
the presbytery of of the 

United Presbyterian Church have received a 
call from this congregation, addressed to A. B., 
preacher (or minister) of the Gospel, to he their 
minister, and the said call has been sustained 
as a regular Gospel call, and been accepted by 
the said A. B , and he has undergone trials for 
ordination ; and whereas the said presbytery 
having judged the said A. B. qualified for the 
ministry of the Gospel, and the pastoral charge 
of this congregation, have resolved to proceed 
to his ordination on the day of 

, unless something occur which may 
reasonably impede it, Notice is hereby given to 
all concerned, that if they or any of them, have 
any thing to object why the said A. B. should 
not be ordained pastor of this congregation, 
they may repair to the presbytery which is to 
meet at on the said day of 

; with certification, that if no valid ob- 
jection be then made, the presbytery will pro- 
ceed without farther delay. 

By order of the presbytery, 

A. B. Moderator, 
C. D. Clerk. 



have any valid objections to the ordi- 
nation being proceeded with, immedi- 
ately to appear before the presbytery 
and state them. The officer having 
returned, and no objectors appearing, 
the presbytery then proceeds to the 
place of worship. If objections are 
made they must be decided upon before 
the ordination takes place. 

After sermon, the moderator gives a 
brief narrative of the different steps 
of procedure regarding the call. He 
then calls on the candidate for ordina- 
tion to stand up, and in presence of the 
congregation puts to him the questions 
of the formula. But before proposing 
the ninth question, he asks the mem- 
bers of the congregation to signify their 
adherence to the call by holding up 
their right hands. These steps being 
taken, the moderator comes down to 
the platform, where the candidate kneels, 
and surrounded by the other brethren 
of the presbytery, he engages in solemn 
prayer, and towards the conclusion of 
the prayer, or after it is concluded, he, 
by the imposition of hands, (in which 
all the brethren of the presbytery join,) 
ordains him to the office of the holy 
ministry, and to the pastoral inspection 
of the congregation, by whom he has 
been chosen and regularly called, com- 
mending him for countenance and suc- 
cess to the grace of God, in all the 
duties incumbent upon him as a minis- 
ter of the Gospel. 

After the ordination is thus com- 
pleted, the members of presbytery give 
to the newly ordained pastor the right 
hand of fellowship, and appropriate ad- 
dresses are then delivered to minister 
and people. These services being con- 
cluded, the moderator accompanies the 
newly ordained pastor to some conveni- 
ent place, where the members of the 
congregation may acknowledge him as 
their minister by taking him by the 
right hand. The presbytery then re- 
turns to its place of meeting, when the 
newly ordained minister's name is en- 
tered on the roll, and he takes his seat 
as a member of the presbytery, on which 
the commissioners for the congregation 



PROFESSOR EADIE. 



217 



crave extracts. A member of presby- 
tery is also appointed to constitute the 
session of the congregation, and intro- 
duce the minister to his seat there. 
The whole procedure of the day is en- 
tered on the presbytery's record. 

The formula put to ministers on their 
ordination is as follows : — 

1. Do you believe the Scriptures of 
the Old and New Testaments to be 
the Word of God, and the only rule of 
faith and practice ? 

2. Do you acknowledge the West- 
minster Confession of Faith, and the 
Larger and Shorter Catechisms, as an 
exhibition of the sense in which you 
understand the Holy Scriptures ; it be- 
ing understood that you are not required 
to approve of any thing in these docu- 
ments which teaches, or is supposed to 
teach, compulsory or persecuting and 
intolerant principles in religion ? 

3. Are you persuaded that the Lord 
Jesus Christ, the only King and Head 
of the Church, has therein appointed a 
government distinct from, and subordi- 
nate to, civil government ? And do 
you acknowledge the Presbyterian 
form of government, as authorised and 
acted on in this Church, to be founded 
on, and agreeable to, the Word of God? 

4. Do you approve of the Constitu- 
tion of the United Presbyterian Church, 
as exhibited in the Basis of Union ; 
and, while cherishing a spirit of broth- 
erhood towards all the faithful fol- 
lowers of Christ, do you engage to 
seek the purity, edification, peace, and 
extension of this Church? 

5. Are zeal lor the glory of God, love 
to the Lord Jesus Christ, and a desire 
to save souls, and not worldly interests 
or expectations, so far as you know 
your own heart, your great motives 
and chief inducements to enter into the 
office of the holy ministry ? 

6. Have you used any undue methods 
bv yourself or others, to obtain the call 
of this Church? 

[The members of the Church being 
requested to stand up, let this question 
he put to them: — 

Do you, the members of this Church, 



testify your adherence to the Call which 
you have given to Mr. A. B. to be your 
minister ? and do you receive him with 
all gladness, and promise to provide for 
him suitable maintenance, and to give 
him all due respect, subjection, and en- 
couragement in the Lord ? 

An opportunity will here be given 
to the Members of the Church of 
signifying their assent to this by 
holding up their right hand.~\ 

7. Do you adhere to your accept- 
ance of the Call to become minister of 
this Church ? 

8. Do you engage, in the strength 
of the grace that is in Christ Jesus, to 
live a holy and circumspect life, to rule 
well your own house, and faithfully, 
diligently, aud cheerfully to discharge 
all the parts of the ministerial work to 
the edifying of the body of Christ? 

9. Do you promise to give conscien- 
tious attendance on the Courts of the 
United Presbyterian Church, to be subject 
to them in the Lord, to take a due in- 
terest in their proceedings, and to study 
the things which make for peace? 

10. And all these things you profess 
and promise, through grace, as you 
shall be answerable at the coming of 
the Lord Jesus Christ with all his 
saints, and as you would be found in 
that happy company? 

The different funds of the United 
Presbyterian Church are these : — (1.) 
The General Fund. (2.) The Home 
Fund. (3.) The Foreign Mission 
Fund. (4.) The Fund for aiding in 
the Liquidation of Debt, and in Build- 
ing places of Worship. And (5. ) The 
Synod House Fund. The names at- 
tached to the several Funds sufficiently 
explain them, and they need not be 
further described. 

According to present arrangements, 
the Divinity Hall meets annually on 
the 1st Tuesday of August, and con- 
tinues for eight wrecks. Students, be- 
fore admission into the Hall, must have 
finished the usual university course of 
study, on which they are examined by 
their respective presbyteries. 

There are five nrofessors, viz. :— 



218 



THE UNITED PRESBYTERIAN CHURCH. 



FirsU a professor of sacred languages 
and biblical criticism. Second, a pro- 
fessor of hermeneutics and evidences. 
Third, a professor of exegetical theo- 
logy. Fourth, a professor of systema- 
tic and pastoral theology. And, Fifth, 
a professor of ecclesiastical history, i 
comprehending the history of doctrine, 
ritual, and government. 

During the first and second sessions of 



their attendance at the Hall, the stu- 
dents attend the professors of sacred lan- 
guages, and of biblical literature ; during 
the third, fourth, and fifth sessions, the 
professors of exegetical theology, of 
systematic and pastoral theology, and 
of ecclesiastical history. 

The following statistics are an ap- 
proximation merely — as returns from 
several churches have not been made : — 



505 



Number of congregations, 

Aggregate attendance, 400,000 

Members in full communion, 158,000 

Students of divinity, 180 

FINANCE. 

Seat rents, one year, £53,000 

Collections at church doors, 47,000 

Subscriptions and donations, 16,000 

Contributions for Synod Missions, 16,000 

Do. to other Missions, 2,000 

Given to poor members, 4,000 

Benevolent purposes, 5,000 

Liquidation of debt on chapel buildings, 14,000 



Amount last year, £157,000 



Being very nearly on an average of £1 
per annum for each member. 

The returns for 1850 and 1851 show 
that £23,000 of debt on buildings had 
been paid off, which, with the sum paid 
last year, shows that £36,000 of debt 
has been cancelled during the last three 
years. There are 193 manses of the 
annual value of £2,890 4s. ; average 
£]5. Seventy-five congregations have 
expended on City and Town Missions 
£2,777 17s. 8|d,, being an average of 



Barly £36 



Thus, including children, we may say 
that nearly a fifth part of the popula- 
tion of Scotland is connected with the 
United Presbyterian Church. 

As a branch of the United Presby- 
terian Church, there is a large, influen- 
tial, and growing denomination of the 
same name in Canada, originated, and 
still supported, by tehe Church at home. 
The United Presbyterian Church in 
Canada consists of seven presbyteries, 
and of fifty-eight churches, — some min- 
isters, however, have charge of two 



congregations. This Church has also a 
theological seminary of its own, with 
a number of promising students. In 
connection with the United Presbyterian 
Church, there are eighteen missionary 
churches in Jamaica, and along with 
the pastors of those churches, there is a 
staff of fifteen catechists and teachers. 
At Montego Bay, there is a flourishing 
academy, with a classical teacher, and 
a theological tutor. In Trinidad there 
are two missionary churches, and there 
are several stations in Caffraria. At 
Old Calabar, on the west coast of Africa, 
there is located a band of four mission- 
aries, six catechists and teachers, with 
six subordinate agents of various kinds. 
The United Presbyterian Church has 
also obtained a footing in Southern 
Australia, and some eight or ten con- 
gregations have rapidly sprung into 
existence. The Old Testament, trans- 
lated into Persian, is under the charge 
of the United Presbyterian Church, and 
an active agent for the circulation of the 
Sacred volume is employed in Persia. 



219 



CONGBEGATIONALISM. 

BY THE KEV. DAVID EUSSELL, 

MINISTER OF NICHOLSON STREET CONGREGATIONAL CHURCH, GLASGOW. 



Tee distinctive principle of Congre- 
gationalism is, that a church, composed 
of those who give evidence to each other 
of their being Christians, is complete in 
itself, and that all questions of faith, 
discipline, and membership, are to be 
settled by its members when assembled 
for the purpose. In carrying out this 
principle by which every member has a 
direct voice in all ecclesiastical affairs, 
and the utmost Christian liberty is con- 
ferred, it is held that such churches 
have an undoubted right to decide upon 
the credit which is due to the profession 
of candidates for admission into their 
fellowship, and that to delegate that 
decision to a select few, would be to 
deprive the rest of the only way by 
which they can individually maintain 
purity of communion. In like manner, 
it is held that all discipline, whether 
issuing in the retention or excommuni- 
cation of the parties, must be adminis- 
tered by the Church as a body, in 
accordance with the specific injunction 
contained in 1 Cor. v. 13, " Therefore 
put away from among yourselves that 
wicked person." The modes of ascer- 
taining the evidence upon which an 
intelligent judgment can be formed, 
either in admission or in exclusion, may 
vary, but, in both cases, the evidence 
obtained is laid before the Church. 
Generally, when any one applies for 
admission, the pastor, by conversation, 
satisfies himself as to the spiritual ex- 
perience of the applicant, and then 
announces his name at a meeting of the 
Church, by whom two are appointed to 
confer with him, and institute inquiries 
into the consistency of his character 



with his profession. This having been 
done, the information thus acquired is 
communicated to the Church, who, by 
vote, either receive or reject the appli- 
cant. In cases of discipline a similar 
method is pursued. It is analogous to 
the well-known form of taking proofs 
by means of a commissioner instead of 
in open court, he being required to re- 
port not his opinions, but the facts 
which he has found competently proven. 
The Church decides not upon the views 
adopted by the pastor and the brethren 
associated with him, but upon the evi- 
dence which is detailed to them. A 
basis is thus laid for mutual confidence 
and fellowship, and for the exercise of 
brotherly love towards those whom they 
have every reason to believe are the 
brethren of Christ, and who, conse- 
quently form a portion of that great 
brotherhood who are enjoined to love 
one another. And when, unhappily, 
any are excluded, the grounds being 
stated, give all an opportunity of know- 
ing that they are sufficient. In admit- 
ting members, and in discipline, the 
Church as a body, is thus recognised 
from first to last, and a sense of personal 
responsibility is thereby created, each 
member feeling that he is called on to 
take care that no unworthy character 
be either received or retained. 

Congregational Churches assert 
their right to elect their office-bearers. 
They believe that in the New Testament 
Churches there were two classes, pas- 
tors, elders, or bishops over the spiritual, 
and deacons over the temporal affairs. 
They consider that the official designa- 
tions — pastor, elder, bishop, are used 



220 



CONGREGATIONALISM. 



interchangeably in the New Testament, 
and that the same office is referred to 
under each. Whether there ought to 
be one or more in each church, they do 
not look upon as a question Scripturally 
defined, but as one to be left to the 
Christian common sense of churches on 
reviewing their circumstances and ne- 
cessities. The department assigned 
originally to the deacons, was to watch 
over the interests of the poor. In most 
instances, churches have also committed 
to them the care of the general finances, 
but this has been done more as a matter 
of convenience, than as a following out 
of a Scriptural law or example. Ac- 
cordingly, in some churches, a commit- 
tee of management is elected annually, 
to whom is entrusted the charge of the 
funds, and the deacons, as such, confine 
their attention to the poor, there being, 
however, nothing to prevent one serving 
in both capacities. 

The spiritual rule is vested in the 
pastor or pastors, and is viewed as 
essential to the office and arising out of 
its constitution, not as conferred by the 
Church, as councillors are chosen by 
the votes of the electors, while the 
authority of the magisterial office pro- 
ceeds not from them, but directly from 
the state. They hold that the Scriptu- 
ral injunctions to obey pastors, are 
equally explicit with the injunctions on 
wives to obey their husbands, children 
to obey their parents, servants to obey 
their masters, and subjects to obey their 
kings. It would be difficult to state in 
precise terms the limits of authority on 
the one hand, and of obedience on the 
other, but not more difficult than clearly 
to define these limits in the temporal 
relations of life. Pastors can only rule 
in strict accordance with the statute 
book. They are not to be "self-willed," 
and members vowing allegiance to Christ 
while obeying a pastor who lays down 
the law of Christ for their guidance, are 
really obeying Christ himself. Where 
true piety exists on both sides there 
will be no jarring, but, without an 
honest regard to the admission of mem- 
bers, and the exclusion of the unworthy, 



endless quarrels and divisions would 
arise, the law of discipline would be 
trampled on, and instead of spiritual 
profit, there would be disorder and con- 
fusion. Such churches can only prosper 
in proportion to the earnest Christianity 
of their members, a promiscuous mass 
of mere professors would never act upon 
purely spiritual laws, and an enlarged 
piety is absolutely necessary to counter- 
act the tendency in man to turn freedom 
into licentiousness. 

Congregationalism is sometimes called 
Independency, but there is a clear dis- 
tinction between them. The former 
points out the personal share each mem- 
ber of the community has in its affairs, 
the latter indicates that no foreign com- 
munity can be permitted to control its 
proceedings. A Presbyterian Church 
may he Independent in the sense of not 
being subject to a Synod or an Assem- 
bly, but, so long as its discipline is 
conducted by a session with delegated 
powers, it cannot be Congregational. As 
to temporal arrangements, Dissenting 
Presbyterian churches are Congrega- 
tional, as to spiritual matters they are 
not, they are not Independent in any 
sense, as all decisions are subject to the 
review of the superior courts. Whereas 
Congregational churches, in addition 
to their peculiar distinction, are inde- 
pendent of all foreign control. They 
recognise no superior court, there is no 
appeal from their decisions, each church 
is the supreme court, and all its pro- 
ceedings are final. In cases involving 
difficulty, one church may ask the 
counsel and advice of other churches, 
but the church so soliciting counsel is 
left at full liberty either to be guided 
by, or to act in opposition to it. As the 
judgment of impartial, discreet, and 
good men, it will naturally and de- 
servedly have great influence on all who 
are unprejudiced ; but it is a mere re- 
commendation, not a decree. In some 
parts of America, standing or permanent 
councils, called "Advisory bodies'* 
exist, which are composed of delegates 
from the churches within defined 
bounds, but they have no inherent 



REV. DAVID RUSSELL. 



221 



powers, they do not even volunteer ad- 
vice, they only give it when invited to 
do so. Bodies like these, are viewed in 
Britain, rather with suspicion than 
otherwise, from the dread that silently 
and imperceptibly, the liberties and rights 
of churches may be invaded, and from 
attachment to the firmly held conviction 
that every church should be its own 
judge in the last resort. 

Congregationalists hold that the 
Church ought not to be connected with 
the state, because they believe that such 
a union would destroy both their Con- 
gregationalism and their Independency. 
They maintain, in the most unrestricted 
sense, Christ's headship over his church, 
and cannot permit any earthly king to 
interfere with the allegiance which they 
owe to him. They are Dissenters not 
by the necessity of circumstances, but of 
principles. 

Congregationalists believe that the 
New Testament contains, either in the 
form of express statute, or in the ex- 
ample and practice of apostles and 
apostolic churches, all the articles of 
faith necessary to be believed, and all 
the principles of order and discipline 
requisite fur constituting and governing 
Christian churches ; and that human 
traditions, fathers, councils, canons, and 
creeds, possess no authority over the 
faith of Christians. Notwithstanding 
this, Congregationalists are as much 
agreed in doctrine and practice, as any 
church which enjoins subscription, and 
enforces a human standard of ortho- 
doxy. There are comparatively few 
churches which would not avow their 
belief in the following declaration of 
faith adopted by the Congregational 
Union of England and Wales : — 

" 1. The Scriptures of the Old Testa- 
ment, as received by the Jews, and the 
books of the New Testament, as re- 
ceived by the Primitive Christians from 
the evangelists and apostles, Congrega- 
tional Churches believe to be divinely 
inspired, and of supreme authority. 
These writings, in the languages in 
which they were originally composed, 
are to be consulted, by the aids of sound 



criticism, as a final appeal in all con- 
troversies ; but the common version 
they consider to be adequate to the 
ordinary purposes of Christian instruc- 
tion and edification. 

" 2. They believe in One God, essen- 
tially wise, holy, just, and good ; eter- 
nal, infinite, and immutable, in all 
natural and moral perfections ; the 
Creator, Supporter, and Governor of all 
beings, and of all things. 

" 3. They believe that God is re- 
vealed in the Scriptures, as the Father, 
the Son, and the Holy Spirit, and that 
to each are attributable the same Divine 
properties and perfections. The doctrine 
of the Divine existence, as above stated, 
they cordially believe, without attempt- 
ing fully to explain. 

" 4. They believe that man was 
created after the Divine image, sinless, 
and in his kind, perfect. 

" 5. They believe that the first man 
disobeyed the Divine command, fell 
from his state of innocence and purity, 
and involved all his posterity in the 
consequences of that fall. 

" 6. They believe that therefore all 
mankind are born in sin, and that a 
fatal inclination to moral evil, utterly 
incurable by human means, is inherent 
in every descendant of Adam. 

" 7. They believe that God having, 
before the foundation of the world, de- 
signed to redeem fallen man, made dis- 
closures of his mercy, which were the 
grounds of faith and hope from the ear- 
liest ages. 

" 8. They believe that God revealed 
more fully to Abraham the covenant of 
his grace ; and, having promised that 
from his descendants should arise the 
Deliverer and Redeemer of mankind, 
set that patriarch and his posterity 
apart, as a race specially favoured and 
separated to his service ; a peculiar 
church, formed and carefully preserved, 
under the Divine sanction and govern- 
ment, until the birth of the promised 
Messiah. 

" 9. They believe that, in the fulness 
of time, the Son of God was mani- 
fested in the flesh, being born of the 



222 



CONGREGATIONALISM. 



Virgin Mary, but conceived by the 
power of the Holy Spirit ; and that our 
Lord Jesus Christ was both the Son of 
man, and the Son of God ; partaking 
fully and truly of human nature, though 
without sin, — equal with the Father, 
and, ' the express image of his per- 
son.' 

" 10. They believe that Jesus Christ, 
the Son of God, revealed, either per- 
sonally in his own ministry, or by the 
Holy Spirit in the ministry of his 
apostles, the whole mind of God, for 
our salvation ; and that, by his obedi- 
ence to the Divine law while he lived, 
and by his sufferings unto death, he 
meritoriously 'obtained eternal redemp- 
tion for us ;' having thereby vindicated 
and illustrated Divine justice, ' magni- 
fied the law,' and 'brought in everlast- 
ing righteousness.' 

"11. They believe that, after his 
death and resurrection, he ascended up 
into heaven, where, as the Mediator, he 
'ever liveth' to rule over all, and to 
1 make intercession for them that come 
unto God by him.' 

" 12. They believe that the Holy 
Spirit is given in consequence of Christ's 
mediation, to quicken and renew the 
hearts of men ; and that his influence 
is indispensably necessary to bring a 
sinner to true repentance, to produce 
saving faith, to regenerate the heart, 
and to perfect our sanctification. 

" 13. They believe that we are justi- 
fied through faith in Christ, as ' the 
Lord our righteousness ;' and not ' by 
the works of the law.' 

"14. They believe that all who 
will be saved were the objects of God's 
eternal and electing love, and were 
given by an act of Divine sovereignty 
to the Son of God ; which in no way 
interferes with the system of means, nor 
with grounds of human responsibility ; 
being wholly unrevealed as to its objects, 
and not a rule of human dirty. 

" 15. They believe that the Scrip- 
tures teach the final perseverance of all 
true believers to a state of eternal 
blessedness, which they are appointed 
to obtain, through constant faith in 



Christ, and uniform obedience to his 
commands. 

" 16. They believe that a holy life 
will be the necessary effect of a true 
faith, and that good works are the cer- 
tain fruits of a vital union to Christ. 

" 17. They believe that the sanctifi- 
cation of true Christians, or their growth 
in the graces of the Spirit, and meetness 
for heaven, is gradually carried on, 
through the whole period during which 
it pleases God to continue them in the 
present life ; and that, at death, their 
souls, perfectly freed from all remains 
of evil, are immediately received into 
the presence of Christ. 

" 18. They believe in the perpetual 
obligation of baptism and the Lord's 
Supper : the former to be administered 
to all converts to Christianity and their 
children, by the application of water to 
the subject, ' in the name of the Father, 
and of the Son, and of the Holy Ghost ;' 
and the latter to be celebrated by Chris- 
tian churches as a token of faith in the 
Saviour and of brotherlv love. 

"19. They believe fhat Christ will 
finally come to judge the whole human 
race, according to their works ; that 
the bodies of the dead will be raised 
again; and that, as the Supreme Judge, 
he will divide the righteous from the 
wicked, will receive the righteous into 
' life everlasting,' but send away the 
wicked into ' everlasting punishment. 

" 20. They believe that Jesus Christ 
directed his followers to live together in 
Christian fellowship, and to maintain 
the communion of saints ; and that, for 
this purpose, they are jointly to observe 
all Divine ordinances, and maintain 
that church order and discipline, which 
is either expressly enjoined by inspired 
institution, or sanctioned by the un- 
doubted example of the apostles and of 
apostolic churches." 

There is a difference between the 
English and Scotch Congregation alists 
as to the administration of the Lord's 
Supper and baptism. In England, the 
Lord's Supper is celebrated monthly, 
while in Scotland, with the exception of 
the churches northward of Aberdeen, it is 



KEV. DAVID KUSSELL. 



223 



celebrated every Lord'sday. TheEnglish 
Congregationalists baptise the children 
of converts to Christianity, meaning, 
thereby, those who are disciples, who, 
although unfit to become communicants, j 
and even unfit to teach their children, 
are yet willing to place them under 
Christian instruction, while in Scotland, 
baptism is almost universally, admin- 
istered only to believers and their off- 
spring. 

Difficult as it may seem in theory for 
so many independent sovereignties to 
preserve uniformity in doctrine, and 
harmony in practice ; yet it is believed 
that no denomination, for the last two 
hundred years, has swerved less from 
the principles of its early founders, or 
maintained more perfect harmony among 
its members. This substantial unity has 
led to the formation of County Associa- 
tions, and also to the formation of more 
extended Unions. The objects of the 
Congregational Union of England and 
Wales, are to promote Evangelical reli- 
gion in connexion with the Denomina- 
tion ; to cultivate brotherly affection 
and co-operation ; to establish fraternal 
correspondence with Congregationalists 
and other bodies throughout the world; 
to address letters to the churches ; to 
obtain statistical information; to assist 
in building chapels, and to assist in 
maintaining the civil rights of Dissen- 
ters. By its constitution it is specially 
declared, " That the Union of Congre- 
gational ministers, throughout England 
and Wales, is founded on a full recog- 
nition of their own distinctive principle, 
namely, the scriptural right of every 
separate Church to maintain perfect in- 
dependence in the government and ad- 
ministration of its own particular affairs ; 
and, therefore, that the Union shall not, 
in any case, assume legislative authority, 
or become a Court of Appeal." 

The objects of the Congregational 
Union of Scotland are more limited, viz., 
to afford to churches connected with it 
such pecuniary aid as may enable them 
to maintain the ordinances of the Gospel, 
and to promote its interests in their 
neighbourhood ; and to employ itiner- 



ants throughout the countiy. By its 
constitution it is provided, that " this 
Union shall not be regarded as, in any 
sense, an Ecclesiastical Court or Cor- 
poration, possessing, or pretending to 
possess, authority over the Churches ; — 
all such authority being contrary to the 
first principles of Congregational polity; 
but simply in the light of a Church Aid 
and Home Mission Society." 

The great principles of Congregation- 
alism are found in the writings of the 
Reformers, but they did not embody 
them in the shape of a definite Eccle- 
siastical polity. The first church formed 
upon Congregational principles, of whose 
existence we have any accurate know- 
ledge, was that established by Robert 
Browne in 1583. The views held by 
him, were far in advance of the time, 
and called forth heavy persecution. The 
first martyrs to them were two clergy- 
men, Thacker and Cokking, who were 
executed in 1583, ostensibly for "deny- 
ing the queen's supremacy," but, in fact, 
for dispersing Browne's tracts. Ten 
years afterwards, Henry Barrow and 
John Greenwood were put to death. Be- 
tween 1592 and 1604, fiery persecution 
raged, and many ministers were either 
silenced or exiled. It is at this period, 
that we first meet the name of John 
Robinson, who has, not inappropriately, 
been called the father of modern Con- 
gregationalism. He and his congrega- 
tion were compelled to flee to Holland, 
and to found a church at Leyden. In 
the year 1617, Mr. Robinson and his 
church began to think of a removal to 
America, and, although he did not ac- 
company the emigrants, it should not 
be forgotten, that to him and his Church, 
we owe the rise of Congregational prin- 
ciples in New England. 

With all the persecutions which Con- 
gregationalists endured, they continued 
to increase in England, and they might 
have enjoyed a period of quiet, had it not 
been for the determined opposition of the 
Presbyterians. The Westminister As- 
sembly was held, in which a few Con- 
gregationalists, with resolute determi- 
nation, maintained that Christianity was 



224: 



CONGREGATIONALISM. 



a question between God and man, with 
which no human power dare intermed- 
dle ; that regenerated men in church 
fellowship should be left unfettered, and 
that each church should manage its own 
ecclesiastical affairs. 

During the Commonwealth, Congre- 
gationalists stood on higher ground. 
Cromwell nominated some of their prin- 
cipal men as chaplains, and placed others 
in leading positions in the universities. 
Among them were, John Owen, Thomas 
Goodwin, Gale, Howe, Charnock, Bridge, 
Nye, Caryl, and Greenhill. 

Congregationalism has continued to 
increase in England and Wales. There 
are now, fully 2,000 churches. 

The rise of Congregationalism in 
Scotland, may be traced principally to 
John Glas, minister of the Church of 
Scotland, in the parish of Tealing, near 
Dundee, who formed a church there in 
1725. His views may be learned from 
some of the queries put to him, by the 
Synod of Angus Mearns, on the 16th 
April, 1728 :— 

" Q, 15. Is it your opinion that there 
is no warrant for a National Church 
under the New Testament ? 

A. It is my opinion ; for I can see 
no churches instituted by Christ in the 
New Testament, beside the universal, 
but Congregational Churches. 

Q. 17. Is it your opinion that the 
body of believers or church-members, 
have a right to determine the admission, 
or non-admission of persons to the 
Lord's table, together with the minis- 
ters and elders? 

A. None can be admitted to com- 
munion in the Lord's Supper, with a 
congregation of Christ, without the con- 
sent of that congregation, and there must 
be a profession of mutual brotherly love 
in them that partake together of that 
ordinance. 

Q. 19. Is it your opinion that a sin- 
gle congregation of believers, with their 
pastor, are not under the ecclesiastical 
jurisdiction and authority of superior 
church judicatures, nor censurable by 
them, either as to doctrine, worship, or 
practice ? 



A. A congregation, or church of Jesus 
Christ, with its presbytery, is, in its 
discipline, subject to no jurisdiction 
under heaven." 

These doctrines being new in Scot- 
land, Mr. Glas was constrained to 
preach them, and his doing so, elicited 
the most determined opposition. It was 
not till a considerable time had elapsed 
that his friends comprehended his sen- 
timents, and longer still before they 
were adopted. When satisfied that 
some of his parishioners were of one 
mind with himself, he began to sepa- 
rate them from the multitude, and so 
to form a little society in his own parish, 
which soon increased, and several from 
distant parishes joined it. Their num- 
ber, according to the first roll of their 
names, which is dated Tealing, 13th 
July, 1725, amounted to nearly one 
hundred. At a meeting they agreed to 
join together in the Christian profession, 
to follow Christ the Lord, as the right- 
eousness of his people, and to walk to- 
gether in brotherly love, and in the 
duties of it, in subjection to Mr. Glas, 
as their overseer in the Lord. At this 
meeting, too, it was agreed to observe 
the ordinance of the Lord's Supper once 
every month. Their next meeting was 
held on the 12th of August, when sev- 
eral were added to the number. On 
this occasion, the law regarding private 
offences, in the eighteenth chapter of 
Matthew, was laid before them, and 
they professed subjection to it. On the 
9th of December, it was agreed that, at 
all their public meetings, there should 
be a collection made for their own poor, 
and for such of the professors of Christ's 
name in other places as were in straits; 
and, at a subsequent meeting, they en- 
joined the brethren, who were nearest 
each other, to form themselves into so- 
cities, and to have a meeting weekly 
for prayer and brotherly exhortations. 

After the various requisite steps had 
been taken, Mr. Glas was deposed from 
the ministry, by the synod, on the 15th 
October, 1728. But notwithstanding 
many discouraging attempts, churches 
were soon formed in various towns in 



REV. DAVID RUSSELL. 



225 



Scotland, and afterwards in England and 
America. In Scotland, these have been, 
from Mr. Glas, denominated Glassites ; 
but in England and America, Sande- 
manians, from Mr. Sandeman, who, in 
a series of Letters, published in 1757, 
attacked Mr. Harvey's doctrine in his 
Theron and Aspasio, and, through that 
channel, almost all the preachers and 
writers on the doctrine then held in the 
highest estimation in the religious world. 

The Congregation alists, forming the 
Congregational Union of Scotland, trace 
their immediate origin to the missionary 
enterprises of Robert and James Hal- 
dane in 1798, and subsequent years. 
Surrounded by a band of faithful and 
devoted men, these gentlemen were in- 
tent only on preaching the Gospel. 
Originally, they had no idea of forming 
churches, but when God blessed their 
labours, their converts, by a sort of 
spiritual instinct, drew towards each 
other. On every side they were assailed 
by torrents of invective. The Church 
was in arms against them, and they 
sighed for a polity, not cramped by 
rigid law, in which all the talent amongst 
them, might, at once, be engaged in 
the cause of Christ. Places of wor- 
ship, called " Meeting Houses, or Taber- 
nacles," were accordingly built in sev- 
eral of the large towns, in which churches 
were formed. The good work of the 
Lord went on ; and had it not been for 
separations which occurred in conse- 
quence of the Baptismal Controversy, 
the number of churches would have 
been greater than it is. In connection 
with the Union, there are at present 
114 churches. 

Congregationalists, both in England 
and Scotland, are alive to the necessity 
of having an educated ministry. There 
are ten colleges or academies, with a 
staff of twenty-six tutors, or, as they 
are now commonly called, professors. 
The students connected with these insti- 
tutions maintain a high character. Since 
the establishment of the London Uni- 
versity, the total number of degrees in 
Arts and Laws conferred is 546 ; and 
of these, 150 have been granted to the 



alumni of Congregational colleges. The 
committees and directors, entertaining 
strongly the belief, that an unconverted 
ministry is fatal to the well-being of 
any church, are particularly careful in 
procuring evidence of the personal piety 
of all who are admitted. 

Adhering to the Congregational prin- 
ciple, the churches are under no obliga- 
tion to restrict themselves to any class 
of students in the choice of a pastor. 
They may, and do, select men who are 
self-taught, but who, in their estima- 
tion, possess the essential qualifications. 
Generally speaking, however, students 
from the colleges are chosen, and the 
exceptive cases are comparatively rare. 

In addition to the voluntary support 
of Gospel ordinances, Congregationalists 
take a fair share in Missionary work, 
both at home and abroad. 

The County Associations throughout 
England spend a large sum annually in 
sustaining small churches, and in pro- 
viding Missionaries for the neglected. 
A general society, too, exists, called 
the Home Missionary Society, 
whose object is to evangelize the unen- 
lightened inhabitants of the towns and 
villages by the preaching of the Gospel, 
the distribution of religious tracts, and 
the establishment of prayer meetings 
and Sunday schools. 

The Irish Evangelical Society is 
designed to promote the preaching of the 
Gospel in Ireland, by assisting pastors 
of churches, and by supplying mission- 
aries, itinerant preachers, and Scripture 
readers. 

The Congregational Union of Scot- 
land has, from its origin till now, em- 
ployed a number of itinerants in the 
Highlands and islands, and also in the 
more destitute portions of the lowlands. 

The Colonial Missionary Society 
is designed to promote Evangelical reli- 
gion among British, or other European 
settlers and their descendants, in the 
colonies of Great Britain. 

While the London Missionary So- 
ciety is a Catholic institution, it is 
well known that the bulk of the con- 
tributions in Britain is raised by Con- 



226 



CONGRE GATIONALISM. 



gregationalists. The society has 170 
missionaries ; — of whom there are, in 
Polynesia, 32 ; in China, 17 ; in India, 
58 ; in Africa and Mauritius, 43 ; and 
in British Guiana and Jamaica, 20. 
There are 700 native teachers, 150 
churches, 16,000 communicants, 400 
day schools, containing 30,000 scholars; 
S2 boarding- schools, containing 849 
male and female scholars ; and 8 insti- 
tutions for training native Evangelists, 
containing 150 students. There are 15 
printing presses. The society's Mission- 
aries have translated the Scriptures into 
the following languages ; Chinese, Ben- 
galee, Urdu, Teloogoo, Canarese, Tamil, 
Goojurattee, Malay ilim, Buriat, Tahitian, 
Earotongan, Samoan, Sechuana, and 
Malagasy. 

The Congregational Board of 
Education is designed to aid schools 
which a temporary assistance would 
place in a position of permanent use- 
fulness ; to establish schools in poor 
districts ; to supply school materials, to 
publish works enforcing right views of 
parental responsibility, and bearing on 
the improvement of tuition ; and to in- 
stitute bursaries for the assistance of 
meritorious young persons. The Nor- 
mal Training Institution is now in 
vigorous operation. 

In these various departments of Mis- 
sions and Education a sum not less 
than £100,000 is annually expended. 

Of the part taken by English Con- 
gregationalists in helping forward civil 
and religious liberty, Sir James M'ln- 
tosh, in his Historical Fragment, thus 
writes: — " They (the Independents) dis- 
claimed the qualifications of ' national ' 
as repugnant to the nature of a 'church.' 
The religion of the Independents, could 
not, without destroying its nature, be 
' established.' They never could aspire 
to more than religious liberty, and they, 
accordingly, have the honour to be the 
first, and long, the only Christian com- j 
munity, who collectively adopted that j 
sacred principle. It is true, that in the 
beginning, they adopted the pernicious j 
and inconsistent doctrine of limited 
toleration, excluding Catholics as idol- 



aters ; and, in New England, where the 
great majority were Congregationalists, 
punishing, even capitally, dissenters from 
opinions which they accounted funda- 
mental. But, as intolerance could pro- 
mote no interest of theirs, real or ima- 
ginary, their true principles finally 
worked out the stain of these dishon- 
ourable exceptions. The government 
of Cromwell, more influenced, by them 
than by any other persuasion, made as 
near approaches to general toleration, 
as public prejudice would endure ; and 
Sir Henry Vane, an Independent, was 
probably the first who laid down with 
perfect precision the inviolable rights of 
conscience, and the exemption of reli- 
gion from all civil authority." 

And, on them, Lord Brougham, in his 
speech in the House of Commons, in de- 
fence of the martyred Smith of Demerara, 
pronounced this eulogiuin: " Mr. Smith 
is, or, as I must unhappily now say, 
was, a minister of the Independents, that 
body much to be respected for their 
numbers, but far more to be held in 
lasting veneration, for the unshaken for- 
titude with which, in all times, they 
have maintained their attachment to 
civil and religious liberty, and, holding 
fast by their own principles, have car- 
ried to its uttermost pitch, the great 
doctrine of absolute toleration ; — men, to 
whose ancestors this country will ever 
acknowledge a boundless debt of grati- 
tude, as long as freedom is prized 
among us: for they — I fearlessly pro- 
claim it, — lliey, with whatever ridicule 
some may visit their excesses, or with 
whatever blame, others — they, with the 
zeal of martyrs — the purity of the early 
Christians — the skill and the courage of 
the most renowned warriors, gloriously 
suffered, and fought, and conquered for 
England, the free constitution which she 
now enjoys ! True to the generous prin- 
ciples in Church and State, which won 
these triumphs, their descendants are 
pre-eminent in toleration ; so that, al- 
though in theprogressof knowledge, other 
classes of Dissenters may be approach- 
ing fast to overtake them, they still are 
foremost in this proud distinction." 



227 



WESLETAN METHODISM. 



BY REV. WILLIAM THORNTON, M.A. 



LONDON. 



This communion dates from a.d. 
1739, and its origin is not a little re- 
markable. A few paragraphs from Mr. 
Wesley's " Short History of the People 
called Methodists," though running 
back to earlier years, may appropriately 
introduce the present article.* 

"As no other person," he writes, 
"can be so well acquainted with Me- 
thodism, so called, as I am, I judge it 
my duty to leave behind me, for the in- 
formation of all candid men, as clear an 
account of it as I can. This will con- 
tain the chief circumstances that oc- 
curred for upwards of fifty years, related 
in the most plain and artless manner, 
before Him, whose I am, and whom I 
serve. 

" In November, 1727, at which time 
I came to reside at Oxford, my brother 
and I, and two young gentlemen more, 
agreed to spend three or four evenings 
in a week together. On Sunday even- 
ing Ave read something in divinity ; 
on other nights the Greek or Latin 
classics. In the following summer, we 
were desired to visit the prisoners in 
the Castle ; and we were so well satis- 
fied with our conversation there, that 
we agreed to visit them once or twice a 
week. Soon after, we were desired to 
call upon a poor woman in the town, 
that was sick ; and in this employment, 
too, we believed it would be worth 
while to spend an hour or two in every 
week. Being now joined by a young 
gentleman of Merton College, who wil- 
lingly took part in the same exercises, 

* The "Short History" is, in the main, an 
abridgment of "The Journal of the Rev. John 
Wesley, A M., some time Fellow of Lincoln Col- 
lege, Oxford." 



we all agreed to communicate as often 
as we could (which was then once a 
week at Christ Church); and to do 
what service we could to our acquaint- 
ance, the prisoners, and two or three 
poor families in the town. 

"In April, 1732, Mr. Clayton, of 
Brazennose College, began to meet with 
us. It was by his advice that we began 
to observe the fasts of the ancient 
Church, every Wednesday and Friday. 
Two or three of his pupils, one of my 
brother's, two or three of mine, and Mr. 
Broughton, of Exeter College, desired 
likewise to spend six evenings in a 
week with us, from six to nine o'clock ; 
partly in reading and considering a 
chapter of the Greek Testament, and 
partly in close conversation. To these 
were added, the next year, Mr. Ingham, 
with two or three other gentlemen of 
Queen's College; then, Mr. Hervey; 
and, in the year 1735, Mr. George 
Whitefield. I think at this time we 
were fourteen or fifteen in number, all 
of one heart and of one mind." 

From " this sweet retirement," as he 
accounted it, Mr. Wesley was suddenly 
called in the spring of the year last- 
mentioned (1735), first, to attend his 
dying father, and then to proceed to 
London ; where he was strongly impor- 
tuned to leave England for Georgia. 
The trustees of that colony, then a new 
one, wished to send out clergymen, both 
to minister to the spiritual wants of the 
colonists, and to preach to the abori- 
ginal Indians. Their attention was 
drawn to John Wesley and his Oxford 
friends ; and, though the application 
was in the first instance peremptorily 



228 



WESLEYAN METHODISM. 



refused, he was at length constrained, 
by indications which seemed providen- 
tial, to alter his purpose. In the autumn 
of 1735, accordingly, Ingham, Dela- 
niotte, and the two Wesleys, embarked 
for the Western Continent. Their time, 
during three months spent on shipboard, 
was most carefully redeemed; devotions, 
studies, and benevolent efforts on behalf 
of their fellow-voyagers, claiming each 
a due portion. On reaching America, 
it was found that as yet there was no 
favourable opportunity of going to the 
Indians, but Mr. Wesley zealously com- 
menced his ministry at Savannah. A 
month later, he adopted a course, in 
regard to his flock at this place, which 
students of Methodism cannot review 
but with deep interest, as it bears on 
the latent history of the "United So- 
cieties" which were destined ere long to 
attract no small share of attention on 
both sides of the Atlantic: — 

" I now advised the serious part of the 
congregation," he says, "to form them- 
selves into a sort of little society, and 
to meet once or twice a week, in order 
to instruct, exhort, and reprove one 
another ; and out of these I selected a 
smaller number for a more intimate 
union with each other, in order to 
which I met them together at my house 
every Sunday in the afternoon. 

Again — " After the [Lord's Day] 
evening service, as many of my parish- 
ioners as desire it meet at my house, 
(as they do also on Wednesday even- 
ing), and spend about an hour in 
prayer, singing, and mutual exhorta- 
tion. A small number (mostly those 
who design to communicate the next 
day), meet here on Saturday evening; 
and a few of these come to me on the 
other evenings, and pass half-an-hour 
in the same employment. 

" I cannot but observe that these 
were the first rudiments of the Methodist 
Societies. But who could then have 
even formed a conjecture whereto they 
would grow?" 

Finding that there was still no hope 
of preaching to the Indians, Mr. Wesley 
left Savannah, and arrived in London 



early in 1738. His brother, Charles, 
had already returned. It is important 
here to note, that on the passage to 
America, and Avhile in Georgia, Wesley 
had met with several eminently godlv 
Moravians, and had been deeply im- 
pressed with their doctrine of justifica- 
tion by faith alone, and assurance of 
personal pardon, confirmed by their own 
calmness in danger, and freedom from 
all fear of death. On his homeward 
voyage, he was more fully instructed in 
their views by Bolder, a minister of the 
same German communion ; and, prov- 
ing their truth in his own experience, 
he soon began to preach in the churches 
of the metropolis and other places, and 
then in rooms, fields, and streets, the 
doctrine of salvation by faith. In this, 
his brother Charles was his unwearied 
coadjutor : and the effect was the reli- 
gious awakening of great multitudes 
— in a word, the commencement of a 
revival of religion, which quickly spread 
through this kingdom, and of which 
many remote lands have partaken the 
fruits.* 

"I came to London," says Mr. Wesley, 
" after an absence of two years and 
near four months. Within three weeks 
following, I preached in many churches, 
though I did not yet sec the nature of 
saving faith. But, as soon as I saw 
this clearly, I declared it without delay; 
and God then began to w r ork by my 
ministry as He had never done before." 

The first rise of Methodism, so called, 
was, as we have seen, late in 1729, 
when a few young gentlemen met to- 
gether at Oxford. To these the name 
" Methodist" was given, without their 
approbation or consent, by a student of 
Christ Church ; and this, it may be sup- 
posed, rather to concentrate half-play- 
ful satire upon their exact method of 
proceeding in all their engagements, 
than with any particular allusion to 
the ancient sect of physicians so denomi • 
nated. As the question is raised, it 
seems just to the founder to quote a 

* The Rev. George Whitefield had also entered 
upon his very eminent course of labour. 



REV. WILLTAM L. THORNTON. 



229 



sentence or two : — " I should rejoice," 
says he, " so little ambitious am I to 
be at the head of any sect or party, 
if the very name might never be men- 
tioned more, but be buried in eternal 
oblivion. But if that cannot be, at 
least let those who will use it know the 
meaning of the word they use. Let us 
not always be fighting in the dark. 
Come, and let us look one another in the 
face ; and perhaps some of you who 
hate what I am called, may love what 
I am by the grace of God, or rather 
what ' I follow after, if that I may ap- 
prehend that for which also I am ap- 
prehended of Christ Jesus.' " It may be 
just stated, without comment, that re- 
viving godliness in the Church of Eng- 
land has been all but systematically 
marked by this epithet, which was 
first applied in scorn — not only White- 
field and the Wesleys, Fletcher and 
Grimshaw, but also Venn and Walker, 
Newton and Hervey, Romaine and 
Berridge, Adam and the Milners, Robin- 
son and Simeon, with a host of kindred- 
spirited laymen, having shared this 
harmless reproach. And, whatever may 
be thought of Wesleyan Methodism in 
its present form, few will deny that the 
unambitious instrumentality in which 
it took its rise was used by God in giv- 
ing a most salutary impulse to the 
churches of this land. On this point, 
did the limits of the present article al- 
low, it would be easy to cite the testi- 
monies of writers, both Conformist and 
Nonconformist, whose candour adds a 
ray to the brightness of many other 
excellencies, and whom the respective 
parties rejoice to acknowledge their re- 
presentatives. 

Bearing in mind the Oxford "Metho- 
dism" of 1729, and the Savannah 
" Methodism" of 1736, let us just fol- 
low Mr. Wesley, after the date of his 
return from Georgia, to that which is 
assigned to the origin of the " United 
Society." " In summer," he tells us, 
— namely, the summer of 1738, — " I 
took a journey into Germany, and spent 
some time at Hernhuth, a little town 
where several Moravian families were 



settled. I doubt such another town is 
not to be found upon the earth. I be- 
lieve there was no one therein who did 
not fear God and work righteous- 
ness. I was exceedingly comforted and 
strengthened by the conversation of 
this lovely people, and returned to 
England more fully determined to spend 
my life in testifying the Gospel of the 
grace of God. 

" It was still my desire to preach in 
a church, rather than in any other place ; 
but many obstructions were now laid in 
the way. Some clergymen objected to 
this ' new doctrine,' salvation by faith ; 
but the far more common (and indeed 
more plausible) objection was, ' The 
people crowd so, that they block up the 
church, and leave no room for the rest 
of the parish.' Being thus excluded 
from the churches, and not daring to be 
silent, it remained only to preach in the 
open air ; which I did at first, not out 
of choice, but necessity : but I have 
since seen abundant reason to adore the 
wise providence of God herein, making 
a way for myriads of people, who never 
troubled any church, nor were likely so 
to do, to hear that Word which they 
soon found to be the power of God unto 
salvation.' ' 

In the beginning of the year 1739, 
the " Society" consisted of about sixty 
persons — accessions being received, how- 
ever, from month to month. And now, 
also, a few individuals in Bristol agreed 
to meet like those in London : next, seve- 
ral of the Kingswood colliers, (a people 
hitherto notorious for violence and 
crime,) beginning to awake out of 
sleep, joined together, and resolved to 
walk by the same rule ; and these like- 
wise swiftly increased. A few also at 
Bath began to help each other in run- 
ning the race set before them. In fol- 
lowing months of the same year, the 
Methodist clergymen were preaching in 
Glamorganshire, Monmouthshire, and 
other districts : not, indeed, without 
furious opposition from high and low, 
learned and unlearned. Magistrates 
refused to protect what they considered 
so much unauthorised zeal. "Yet," 



230 



WESLEYAN METHODISM. 



says the leader of this religious move- 
ment, " by the grace of God, we went 
on, determined to testify, as long as we 
could, the Gospel of God our Saviour, 
and not counting our lives dear unto 
ourselves, so we might finish our course 
with joy." 

The document now to be given re- 
mains in force, after the lapse of more 
than a century. Its introductory pas- 
sages will serve to continue this 
sketch : — 

" PULES OF THE SOCIETY OF THE 
PEOPLE CALLED METHODISTS. 

" 1. In the latter end of the year 1 739 
eight or ten persons came to me in Lon- 
don, who appeared to be deeply con- 
vinced of sin, and earnestly groaning 
for redemption. They desired (as did 
two or three more the next day) that I 
would spend some time with them in 
prayer, and advise them how to flee 
from the wrath to come, which they 
saw continually hanging over their 
heads. That we might have more time 
for this great work, I appointed a day 
when they might all come together ; 
which, from thenceforward, they did 
every week, viz., on Thursday in the 
evening. To these, and as many more 
as desired to join with them, (for their 
number increased daily,) I gave those 
advices from time to time which I judged 
most needful for them ; and we always 
concluded our meetings with prayer 
suitable to their several necessities. 

" 2. This was the rise of the United 
Society, first in London, and then in 
other places. Such a society is no other 
than ' a company of men having the 
form, and seeking the power, of godliness; 
united in order to pray together, to re- 
ceive the word of exhortation, and to 
watch over one another in love, that 
they may help each other to work out 
their salvation.' 

" 3. That it may the more easily be 
discerned whether they are indeed work- 
ing out their own salvation, each so- 
ciety is divided into smaller companies, 
called classes, according to their respec- 
tive places of abode. There are about 



twelve persons in every class ; one of 
whom is styled the Leader. It is his 
business, 

" (1.) To see each person in his 
class once a week, at least, in order 

" To Inquire how their souls prosper; 

" To advise, reprove, comfort, or 
exhort, as occasion may require ; 

" To receive what they are willing 
to give towards the support of the 
Gospel : 

" (2.) To meet the ministers and the 
stewards of the society once a week, in 
order 

" To inform the minister of any that 
are sick, or of any that walk disorderly, 
and will not be reproved ; 

" To pay to the stewards what they 
have received of their several classes in 
the week preceding ; and 

" To show their account of what each 
person has contributed. 

" 4. There is one only condition pre- 
viously required of these who desire ad- 
mission into those societies ; viz., ' a 
desire to flee from the wrath to come, 
and be saved from their sins.' But 
wherever this is really fixed in the soul, 
it will be shown by its fruits. It is 
therefore expected of all who continue 
therein, that they should continue to 
evidence their desire of salvation, 

" First, By doing no harm, by avoid- 
ing evil in every kind ; especially that 
which is most generally practised. 
Such as 

" The taking the name of God in 
vain : 

" The profaning the day of the Lord, 
either by doing ordinary work thereon, 
or by buying or selling : 

" Drunkenness ; buying or selling 
spirituous liquors ; or drinking them, 
unless in cases of extreme necessity : 

" Fighting, quarrelling, brawling ; 
brother going to law with brother ; re- 
turning evil for evil, or railing for rail- 
ing ; the using many words in buying 
or selling : 

" The buying or selling uncustomed 
goods : 

"The giving or taking things. on 
usury, viz., unlawful interest : 



REV. WILLIAM L. THORNTON. 



231 



" Un charitable or unprofitable con- 
versation ; particularly, speaking evil of 
magistrates or of ministers : 

" Doing to others as we would not 
they should do unto us : 

" Doing what we know is not for the 
glory of God , as, 

" The putting on of gold and costly 
apparel ; 

" The taking such diversions as can- 
not be used in the name of the Lord 
Jesus ; 

" The singing those songs, or reading 
those books, which do not tend to the 
knowledge or love of God: 

" Softness, and needless self-indul- 
gence : 

" Laying up treasure upon earth : 

" Borrowing without a probability of 
paying ; or taking up goods without a 
probability of paying for them. 

" 5. It is expected of all who con- 
tinue in these societies, that they should 
continue to evidence their desire of sal- 
vation, 

'' Secondly, By doing good, by being 
in every kind merciful after their power, 
as they have opportunity ; doing good 
of every possible sort, and as far as is 
possible to all men : 

" To their bodies, of the ability that 
God giveth, by giving food to the hun- 
gry, by clothing the naked, by helping 
or visiting them that are sick, or in 
prison : 

" To their souls, by instructing, re- 
proving, or exhorting all we have any 
intercourse with ; trampling under foot 
that enthusiastic doctrine of devils, that 
4 we are not to do good, unless our 
hearts be free to it.' 

" By doing good, especially to them 
that are of the household of faith, or 
groaning so to be ; employing them 
preferably to others, buying one of 
another, helping each other in business; 
and so much the more, because the 
world will love its own, and them only. 

" By all possible diligence and fru- 
gality, that the Gospel be not blamed. 

" By running with patience the race 
that is set before them, denying them- 
selves, and taking up their cross daily ; 



submitting to bear tne reproach of 
Christ ; to be as the filth and offscour- 
ing of the world ; and looking that men 
should say all manner of evil of them 
falsely, for the Lord's sake. 

"6. It is expected of all who desire 
to continue in these societies, that they 
should continue to evidence their desire 
of salvation. 

" Thirdly, By attending upon all the 
ordinances of God : such are 

" The public worship of God ; 

" The ministry of the word, either 
read or expounded ; 

" The supper of the Lord ; 

" Family and private prayer ; 

" Searching the Scriptures ; and 

" Fasting or abstinence. 

" 7. These are the general rules of 
our societies : all which we are taught 
of God to observe, even in His written 
Word, — the only rule, and the sufficient 
rule, both of our faith and practice. 
And all these we know His Spirit writes 
on every truly awakened heart. If 
there be any among us who observe 
them not, who habitually break any of 
them, let it be made known unto them 
who watch over that soul, as they that 
must give an account. We will ad- 
monish him of the error of his ways : 
we will bear with him for a season. But 
then, if he repent not, he hath no more 
place among us. We have delivered 
our own souls. 

"John Wesley, 
"Charles Wesley. 

"May 1, 1743." 

Henceforth the " Society" received 
large and almost continual additions ; 
but any historical notices of its progress, 
to be admitted here, must be of the brief- 
est kind. In September, 1 741, it appears 
there were " about a thousand mem- 
bers" in London. About the same 
time, John Nelson (of whom Southey 
declares, that he had as brave a heart 
as ever beat in any Englishman) was 
calling on sinners to repentance, with re- 
markable success, in the West Biding 
of Yorkshire. Thither Mr. Wesley 
went, on Nelson's repeated invitations ; 
and he was drawn further north by a 



232 



WESLEYAN METHODISM. 



desire, which he had long warmly 
cherished, to visit the poor colliers on 
the banks of the Tyne. He preached 
again and again in the poorest and 
lowest part of Newcastle ; and there, 
as he himself testifies, " it pleased God 
so to bless His Word, that above eight 
hundred persons were now joined to- 
gether in His name ; besides many, both 
in the towns, villages, and lone houses, 
within ten or twelve miles of the town." 
Societies were formed also in many 
other parts of England, extending to 
Cornwall, where, indeed, one or two 
little companies had been for some time 
meeting on Dr. "Woodward's plan. The 
influence and historical importance of 
Methodism in Cornwall may justify the 
insertion of Mr. Wesley's notices respect- 
ing its introduction in the west of that 
county : — " It pleased God, the seed 
which was then sown has since pro- 
duced an abundant harvest. Indeed, 
I hardly know any part of the three 
kingdoms, where there has been a more 
general change. Hurling, their fa- 
vourite diversion, at which limbs were 
usually broken, and very frequently 
lives lost, is now hardly heard of : It 
seems, in a few years it will be utterly 
forgotten. And that scandal of hu- 
manity, so constantly practised on all 
the coasts of Cornwall — the plundering 
vessels that struck upon the rocks, and 
often murdering those that escaped out 
of the wreck — is now well-nigh at an 
end ; and if it is not, quite the ' gentle- 
men, ' not the poor tinners, are to be 
blamed. But it is not harmlessness or 
outward decency alone which has with- 
in a few years so increased ; but the 
religion of the heart, faith working by 
love, producing all inward as well as 
outward holiness." 

Meanwhile, the same work spread in 
the English army abroad. From Ghent 
Mr. Wesley received, in the latter end of 
1774, an encouraging report to this 
effect ; the writer ( who afterwards fell 
at Fontenoy) beginning thus: — "We 
make bold to trouble you with this, to 
acquaint you with some of the Lord's 
dealings with us here. We have hired 



two rooms ; one small, wherein a few 
of us meet every day ; and another 
large one, wherein we meet for public 
service twice a- day, at nine and at four. 
And the hand of the omnipotent God is 
with us, to the pulling down of the 
strongholds of Satan." Other commu- 
nications followed. Great excitement 
was still attending Mr. Wesley's course 
in Great Britain and Ireland ; the reli- 
gious services he held at five in the 
morning, as well as at more indulgent 
hours, being daily crowded. But, the 
detail being left for those who will re- 
fer to the "Journal," and other ac- 
knowledged writings of the Methodist 
body, it must suffice to observe, in 
general, that this modern evangelist 
seems from the beginning to have been 
moved by the charity which seeks that 
which is lost, and to have adopted a 
maxim which, having taken the form 
of a permanent rule, still directs his 
sons and successors to " go not only to 
those that w r ant them, but to those that 
want them most." About once in two 
years he travelled through Great Bri- 
tain and Ireland. In 1781, we find 
him referring to "a hundred and thirty"' 
of his " fellow-labourers," and adding 
the subjoined observations : " We all 
aim at one point, (as we did from the 
hour when we first engaged in the 
work,) — not at profit, any more than 
at ease, or pleasure, or the praise of 
men; but to spread true religion through 
London, Dublin, Edinburgh, and. as we 
are able, through the three kingdoms : 
that truly rational religion which is 
taught and prescribed in the Old and 
New Testament ; namely, the love of 
God and our neighbour, rilling the heart 
with humility, meekness, contentedness; 
and teaching us, on the one hand, what- 
ever we do, to do it all to the glory of 
God; and, on the other, to do unto 
every man what we would he should 
do unto us. This is our point. We 
leave every man to enjoy his own 
opinion, and to use his own mode of 
worship ; desiring only that the love of 
God and his neighbour be the ruling 
principle in his heart, aud show itself 



REV. WILLIAM L THORNTON. 



233 



in his life by a uniform practice of jus- 
tice, mercy, and truth. And, accord- 
ingly, we give the right hand of fellow- 
ship to every lover of God and man, 
whatever his opinion or mode of wor- 
ship be, of which he is to give an ac- 
count to God only. This is the way 
(called heresy by Dr. Madame* and 
others) according to which we worship 
the God of our fathers ; and we have 
known some thousands who walked 
therein till their spirits returned to God, 
Some thousands, likewise, we now know, 
who are walking in the same path of 
love, and studying to have a conscience 
void of offence towards God and towards 
man. All these, as they 'fear God,' so 
they 'honour the king,' who 'is the 
minister of God unto them for good.' 
They ' submit themselves to every or- 
dinance of man for the Lord's sake.' 
Meantime they expect that men should 
say all manner of evil against them, 
for their Master's sake. But they have 
counted the cost, and are willing to 
be as 'the filth' and 'offscouring'ofthe 
world. Yea, they have many times 
shown that they ' counted not their 
lives dear' unto themselves, so they 
might ' finish their course with joy, and 
testify the Gospel of the grace of God.'" 
— At the time of Mr. Wesley's death, 
(March, 1791,) the Societies in con- 
nexion with him in Europe, the States of 
America, and the West Indies, amounted 
to 80,000 members. 

Evidence is already before the reader, 
that the leaders in early Methodism did 
not aim at commencing a secession from ' 
the Church established within these 
realms ; but at promoting, within its 
borders, a revival of earnest Christianity. 
The influence of strong clerical preju- 
dices in favour of that elder communion, 
may be distinctly traced in the records 
of this movement; and the advocates of 
Methodism have not failed to point to 
this, in vindicating the position which, 
as a seceding body, they have slowly 
but firmly taken. They are wont to 
reason thus : — " The early Methodists 
did not aim at setting up a new sect ; 
* Translator uf Mosheim. 



they were strongly attached to the 
Establishment ; and it was only when 
smitten with dread of ' fighting against 
God,' that they tolerated any departure 
from that fellowship. They stand, 
therefore, before all men, clear of that 
causeless, or presumptuous, or hostile 
separation from an existing church, 
which involves the guilt of schism. It 
is needless to say, that we have no 
sympathy with those who — losing the 
substance in the shadow — expound the 
unity of Christ's disciples in any sense 
approaching the Romanist dogma. Yet, 
let it be conceded, the visible unity is 
not to be lightly broken. In this one 
aspect, we confess to a certain satisfac- 
tion in tracing Mr. Wesley's strong pre- 
ferences. Many will call to mind what 
he writes under date of March 31st, 
1739 : 'In the evening I reached Bris- 
tol, and met Mr. Whitefield there. I 
could scarce reconcile myself at first to 
this strange way of preaching in the 
fields, of which he set me an example on 
Sunday ; having been all my life, till 
very lately, so tenacious of every point 
relating to decency and order, that I 
should have thought the saving of souls 
almost a sin if it had not been done in 
a church.' Mindless of the practice of 
the Apostles, or fancying it unsuitable to 
his day, he had held his prejudices up to 
that time inviolate ; but then, to use 
his own words, he ' submitted to be 
more vile, and proclaimed in the high- 
ways the glad tidings of salvation, 
speaking from a little eminence in a 
ground adjoining the city, to about 
three thousand people.' The scruples 
with which he subsequently drew back 
from the 'irregularity' of lay-preaching, 
in the first instance of Thomas Max- 
field, are also in point. And, once 
again (to quote a sentence from a living 
author), ' these preachers held them- 
selves wholly clear of the fatal error of 
making it a preliminary to their own 
ministrations to assail, and to endeavour 
to overthrow, the ecclesiastical system 
under which the people of England had 
lapsed into heathenism, or a state 
scarcely to be distinguished from it.' 



234 



WESLEYAN METHODISM. 



" There are writers, quite innocent of 
our argument, who bring proof that any 
man, willing to found a new system on 
the failures and abuses of an old one, 
could hardly have had a more 
tempting' opportunity. But the leader 
of the second Reformation called 
on his audieuces, not to con- 
demn the Church, or any other 
communion, — (his references to the 
Nonconforming bodies are few and 
gentle,) — but to examine themselves. 
"When the cavils of opposers, or the 
duty of asserting truth and liberty, re- 
quired him to allude to prevalent dark- 
ness and irreligion, he gloried, not in 
the exposure ; but (if we may borrow 
a comparison from Burke) approached 
the faults of the Church ' as the wounds 
of a father, with pious awe and trem- 
bling solicitude.' 

" Yet, we must ever believe that One 
infinitely greater than the human 
founder had other designs as to the 
rising cause. Few thoughtful readers 
of Mr. Wesley's Journal will fail to see 
that, though all unconsciously, he was 
laying the basis on which new churches 
were to rise. The inconsistency, which 
may appear on the surface, yields to a 
deeper consistency."* 

The case was this : — The effect pro- 
duced by the exertions of the two 
brothers and their friends in various 
parts of the kingdom, and these fre- 
quently the rudest and most populous, 
rendered it needful to call out preachers 
to their assistance ; and the more so 
because the clergy generally opposed, 
rather than encouraged, the new and 
active measures for a national reforma- 
tion. These preachers were not the 
nurslings of science, but a race " of 
rougher front ; " generally most reluct- 
ant to take so public a part, but quali- 
fied for the occasion by hardy simpli- 
city and energy. The message they 
proclaimed was not unfrequently an 
earnest recital of their own conversion 
and experience. By " the foolish things 
of the world" God again deigned to " con- 
found" some of " the wise." The em- 
* Wesley an Methodist Magazine, April, 1852. 



ployment of this class of auxiliaries led 
to an annual meeting of ministers, known 
as " the Conference." Of these assem- 
blies, the first was held in 1744, when 
Mr. Wesley met his brother, two or three 
other clergymen, and a few of " the 
preachers," whom he had summoned 
from various parts, for the sake of con- 
versing with them on the affairs of the 
Societies. "Monday, June 25,'' he says, 
" and the five following days, we spent 
in conference with our preachers, seri- 
ously considering by what means we 
might the most effectually save our own 
souls, and them that heard us ; and the 
result of our consultations we set down 
to be the rule of our future practice." 
Since that time a conference has been 
annually held : Mr. Wesley lived to pre- 
side at forty-seven. Subjects of deli- 
beration were proposed in the form of 
questions, which were amply discussed ; 
and the questions, with the answers 
agreed upon, were subsequently printed 
under the title of " Minutes of several 
Conversations between the Eev. Mr. 
Wesley and others," commonly called 
Minutes of Conference. 

As the kingdom had been divided 
into "circuits," to each of which 
several preachers were sent for one or 
two years, a part of the work of each 
annual assembly was to arrange these 
appointments and changes. At the 
early Conferences various subjects of 
theology were argued, with reference to 
the agreement of all the parties in a 
common standard ; and when this was 
settled, and the doctrinal discussions were 
discontinued, new regulations of another 
kind were from year to year adopted, 
as the state of the Societies, and the 
enlargiug opportunities of doing good, 
seemed to require. The character of 
all who were fully engaged in the min- 
istry was also annually examined ; and 
those who had passed with honour the 
appointed term of probation were so- 
lemnly received into the body of 
ministers. All the preachers were iti- 
nerants ; and, animated by the example 
of Mr. Wesley, they went through great 
labours, and endured many hardships. 



REV. WILLIAM L. THORNTON. 



235 



In regard to theology, this body pro- 
fesses to agree, substantially, with the 
faith of those churches which are by 
common consent pronounced ortlwdox, 
Protestant, and evangelical; specifi- 
cally, with the Articles of the church in 
which its great leaders were born. 
Hence from the beginning; of the con- 
troversies to which this question gave 
rise, it was maintained that Methodism 
is " the old religion," " the religion 
of the Bible," " the religion of the pri- 
mitive Church," " the religion of the 
Church of England." It may, there- 
fore, seem needless to dwell on the great 
catholic faith of the Divine Trinity in 
Unity — or on the kindred doctrines re- 
garding the eternal Son of God, and 
the Holy Spirit who proceeds from the 
Father and the Son — or on various 
other matters of divinity, which the Me- 
thodists hold to be vital, and for which 
they are ready to contend with all 
earnestness. Whatever of a doctrinal 
kind is contained in the "Three Creeds," 
(see Article viii.,) they heartily sub- 
scribe. Some of them might, indeed, 
hesitate to affirm those Athanasian 
clauses which have been styled " dam- 
natory ;'' but by no means on account 
of any scepticism as to the Trinitarian 
teaching which pervades that confession. 
"That we worship one God in Trinity, 
and Trinity in Unity, neither confound- 
ing the Persons nor dividing the Sub- 
stance," is the tenet of this body, — 
which thus claims to be equidistant 
from Sabellianism and from Tritheism. 

The Articles of the English Church, 
like the liturgical and other formularies 
with which they are connected, were 
framed on a basis of comprehension ; 
and the Methodists accept them in the 
Arminian sense. The seventeenth 
Article they collate with certain expres- 
sions in the first sentence of the thirty- 
first ; and with others which occur in 
strictly devotional parts of the Prayer- 
book. Thus they humbly and gratefully 
acknowledge, in the words of the ines- 
timable office for the Communion, that 
our heavenly Father of His tender mercy 
gave His " only Son, Jesus Christ, to 



suffer death upon the cross for our re- 
demption ; who made there (by His 
one oblation of Himself once offered) a 
full, perfect, and sufficient sacrifice, 
oblation, and satisfaction, for the sins 
! of the whole world." And, referring to 
infinitely higher authority, they plead 
that a conditional election plainly har- 
monizes with scriptures which assert a 
ransom for all, while (in their judg- 
ment, at least) those scriptures cannot 
be made to accord with the notion of 
limiting- and irreversible decrees. It 
appears to them, in brief, that the same 
terms are used by inspiration to describe 
the extent of human sin, and the extent 
of the Saviour's gracious purpose ; and 
thev ask in vain for a single text which 
intimates that Jesus died for a part 
only of Adam's race. Many of their 
opponents are found, indeed, admitting, 
or seeming to admit, in their best prac- 
tical writings, the main point in debate ; 
and it is but due to add, on the other 
hand, that the Wesleyan Methodists set 
forth the doctrine of universal atone- 
ment, and the allied views of human 
freedom and responsibility, as one part 
of a theological system which ascribes 
the undivided glory of our salvation to 
grace. Maintaining' the total fall of 
man in Adam, and his utter inability 
to recover himself, or to take one step 
towards his recovery, " without the 
grace of God preventing him, that he 
may have a good will, and working 
with him when he has that goodwill ;'' 
they teach, nevertheless, that this grace 
is free, in the sense of extending itself 
freely, in its provisional dispensation, 
to all. 

Their preachers and theologians have 
given prominence to that which bears 
directly on a personal interest in 
the blessings purchased by the blood of 
the cross. All our salvation (they de- 
clare) is of God, through Christ : The 
mode of receiving this unspeakable 
gift is an humble, penitential, self-re- 
nouncing faith, or trust, in the atone- 
ment made for sinners by the incarnate 
Son of God : That faith itself, in its 
grace and power, is a Divine gift ; 



236 



WESLEYAN METHODISM. 



while yet man is responsible for the 
act of believing. This point being 
gained, Methodism holds that it is the 
common privilege of believers to be 
assured of acceptance with God, and 
adoption into His family, implying the 
free and full remission of sins. This 
assurance, wrought by the Holy Spirit, 
who " beareth witness with our spirits 
that we are the children of God," (Rom. 
viii. 16.,) at once produces love to our 
adorable Benefactor. This love is the 
great element of the new nature ; and 
thus pardon and regeneration go together. 
Not now to enter on minute discri- 
mination of the terms, "pardon" and 
"justification," the Methodists take 
them as importing, in substance, the 
same blessing. In regard to a doctrine 
which Wesley, no less than Luther, held 
to be cardinal, — articulus stantis 
vel cadentis ecclesioz, — take his own 
words : — " Justification sometimes 
means our acquittal at the last day ; 
Matt. xii. 37 : but this is altogether 
out of the present question ; for that 
justification whereof our Articles and 
Homilies speak signifies present forgive- 
ness, pardon of sins, and consequently 
acceptance with God, who therein de- 
clares His righteousness, or justice, and 
mercy, by or for the remission of sins 
that are past, (Rom. iii. 25,) saying, 
4 1 will be merciful to thy unrighteous- 
ness, and thine iniquities I will remem- 
ber no more.' I believe the condition 
of this is faith: (Rom iv. 5, et seq. :) 
I mean, not only that without faith we 
cannot be justified ; but also, that as 
soon as any one has true faith, in that 
moment he is justified. Faith, in gene- 
ral, is a divine supernatural evidence 
or conviction of things not seen, not 
discoverable by our bodily senses, as 
being either past, future, or spiritual. 
Justifying faith implies not only a 
divine evidence, or conviction, that ' God 
was in Christ reconciling the world unto 
Himself,' but a full reliance on the merits 
of His [Christ's] death ; a sure confi- 
dence that Christ died for my sins, — 
that He loved me and gave Himself for 
me : and the moment a penitent sinner 



believes this, God pardons and absolves 
him." This faith, Mr. Wesley affirms, 
" is the gift of God. No man is able to 
work it in himself. It is a work of 
omnipotence. It requires no less power 
thus to quicken a dead soul, than to 
raise a body that lies in the grave. It 
is a uew r creation ; and none can create 
a soul anew but He who at first created 
the heavens and the earth. It is the 
free gift of God, which he bestows not 
on those who are worthy of his favour, 
not on such as are previously holy, and 
so Jit to be crowned with all the bless- 
ings of His goodness ; but on the un- 
godly and unholy, on those w T ho till 
that hour were fit only for everlasting 
destruction ; those in whom is no good 
thing, and whose only plea was, ' God 
be merciful to me a sinner !' No merit, 
no goodness in man, precedes the for- 
giving love of God. His pardoning 
mercy supposes nothing in us but a sense 
of mere sin and misery ; and to all w T ho 
see and feel and own their wants, and 
their utter inability to remove them, 
God freely gives faith, for the sake of 
Him in whom He is always w T ell pleased. 
Good works follow this faith, (Luke vi. 
43,) but cannot go before it ; much 
less can sanctification, whieh implies a 
continued course of good works, spring- 
ing from holiness of heart." As to re- 
pentance, he insisted that it is convic- 
tion of sin ; and that repentance, and 
works meet for repentance, go before 
justifying faith : but he held, with the 
Church of England, that all works be- 
fore justification " have the nature of 
sin;" and that, as they have no root 
in the love of God, which can arise only 
from a persuasion of His being reconciled 
to us, they cannot constitute a moral 
worthiness preparatory to pardon. That 
true repentance springs from the grace 
of God, is most certain ; but, what- 
ever fruits it may bring forth, it 
changes not man's relation to God. 
He is a sinner, and is justified as such: 
" it is not a saint, but a sinner, that is 
forgiven, and under the notion of a 
sinner." God justifies the ungodly, not 
the godly. Repentance, according to 



REV. WILLIAM L. THORNTON. 



237 



Mr. Wesley's statement, is necessary to 
true faith ; but faith alone is the direct 
and immediate instrument of pardon. 

That comfortable persuasion of God's 
favour, resulting from the witness of 
the Holy Spirit, for which the Method- 
ists contend, they distinguish from an 
assurance of final salvation. It is, 
simply, a persuasion of present pardon 
and acceptance. How, they ask, shall 
a sinner know that he is justified? And 
to them it seems plain that nothing less 
than the testimony of the Most High 
can suffice. Without this, say they, we 
cannot love God, and therefore cannot 
yield those fruits of righteousness which 
indicate a state of grace and safety. 
The induction thus supposes the ante- 
cedent " witness," as truly as lunar 
beams give evidence of the power and 
brightness of the sun. Where the at- 
testing Spirit dwells, He produces the 
graces which are enumerated in Holy 
Scripture ; and thus arises what has 
been called (perhaps not very accu- 
rately) a u second witness," to ratify 
and confirm to us the first. Accord- 
ingly we read, in the standards of Me- 
thodist theology, — " How am I assured 
that I do not mistake the voice of the 
Spirit ? Even by the testimony of my 
own spirit, by ' the answer of a good 
conscience toward God.' Hereby you 
shall know that you are in no delusion, 
that you have not deceived your own 
soul. The immediate fruits of the Spi- 
rit ruling in the heart are love, joy, 
peace, bowels of mercies, humbleness of 
mind, meekness, gentleness, long-suffer- 
ing. And the outward fruits are, the 
doing good to all men, and a uniform 
obedience to all the commands of God." 

Comparing many texts of Holy Scrip- 
ture which are addressed to those who are 
"in Christ," — and of which the burden 
is, to urge each to " cleanse'' themselves 
" from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of 
God," — the Methodists infer that in 
tliis life the Christian man may be 
" sanctified wholly ; " and that his 
"whole spirit and soul and body" may 
"be preserved blameless unto the coming 



of our Lord Jesus Christ." It is pro- 
bable that the views put forth in refer- 
ence to this one subject, more than 
anything else in their creed, have drawn 
down upon them the severe animadver- 
sion of fellow- Christians beyond their 
pale. Let us listen then, the rather, to 
to their own exposition of a vexed ques- 
tion : — " Neithet we nor our fathers," 
they protest, " have ever represented 
this privilege as excluding infirmity, or 
temptation, or error, or the danger of 
falling, or the obligation of continual 
advancement in grace. What we plead 
for is a perfection in love — the ripeness 
of Christian virtues — full consecration 
to God — a heart cleansed from sin, re- 
newed in the image of Christ." And 
they go on to say that this is the gift 
of free and boundless grace ; that it 
implies a ceaseless dependence on Christ, 
magnifies His power, and humbles man 
in the dust. In their apprehension, the 
question is, whether the great Restorer 
is able and willing now to renew a 
fallen human being? They observe 
that among excellent writers and Chris- 
tians who dissent from their own con- 
clusion, there are many who urge, 
nevertheless, that purity of heart is to 
be continually sought, though they do 
not believe that it can be found before 
the hour of death. Further, they do 
not regard themselves by any means as 
alone in defending the entire doctrine. 
It is their custom to appeal to a host 
of divines, ancient and modern, whose 
recorded sentiments they allege to be 
in substantial agreement with their 
own. This is the case also in their 
pleadings for the Witness of the Spirit. 
At the same time they are distinguished 
from the Calvinistic schools, as in other 
points of the quinquarticular contro- 
versy, so by allowing that it is fear- 
fully possible to fall from a state of 
grace, and even to perish at last after 
having " tasted of the heavenly gift," 
and having been '-' made partakers of 
the Holy Ghost." 

That maturity in grace — that parti- 
cipation of the Divine nature— Avhich 
excludes sin from the heart, and fills it 



238 



WESLEYAN METHODISM 1 . 



with perfect love to God and man, the 
Methodists have often denominated by 
terms which have been keenly censured. 
The reply they give is, that this very 
phraseology is copied from " the true 
sayings of God." As to the sense they 
assign to that expression which has 
fallen under most frequent criticism, let 
Mr. Wesley speak: — "Christian per- 
fection does not imply an exemption 
from ignorance or mistake, infirmities 
or temptations ; but it implies the being 
so crucified with Christ, as to be able 
to testify, ' I live not, but Christ liveth 
in me.'" Again : " To explain myself 
a little farther on this head: 1. Not 
only sin, properly so called, that is, a 
voluntary transgression of a known 
law, — but sin, improperly so called, 
that is, an involuntary transgression 
of a divine law, known or unknown, — 
needs the atoning blood. 2. I believe 
there is no such perfection in this life 
as excludes these involuntary trans- 
gressions, which I apprehend to be 
naturally consequent on the ignorance 
and mistakes inseparable from mortal- 
ity. 3. Therefore, ' sinless perfection 1 
is a phrase I never use, lest I should 
seem to contradict myself. 4. I believe 
a person filled with the love of God is 
still liable to these involuntary trans- 
gressions. 5. Such transgressions you 
may call sins, if you please : I do not, 
for the reasons above mentioned." 

It has been remarked, that the Me- 
thodist divines and apologists have 
commonly allowed the metaphysical 
argument to go by. They rest, doubt- 
less, in the simple tenet, that the liberty 
of human actions is essential to a true 
responsibility. This proposition they 
find affirmed by the suffrages of most 
men, and by the practice of all. But, 
it has been said, the intellect decides 
against them, though the favouring 
sentiment of the human race is their 
stronghold. On their part it is rejoined, 
that there must be a fallacy in array- 
ing one of these powers against the 
other; that to claim the intellect on 
the side of " necessity" involves an 
assumption which will be strongly con- 



tested, — namely, that motives compel 
the will ; and, above all, that Revela- 
tion (which comes from Dim who has 
impressed on the mind of humanity 
certain ineffaceable characters, and 
awakened a universal conscience) speaks 
to the masses of our race, and is there- 
fore unlikely to need an elaborate, 
or scholastic, or " metaphysical " ex- 
pounding of its first principles. — The 
term " Arminian" having occurred in a 
foregoing paragraph, it ought to be 
stated, that, while the Theological Pro- 
fessor of Leyden* stands in high esti- 
mation with the body of Methodists, 
they do not place any of his writings 
among their standards. This rank is 
assigned only to fifty-three of Mr. Wes- 
ley's Discourses, and to his Notes upon 
the New Testament. From these, 
therefore, the denominational creed is 
to be candidly and intelligently col- 
lected. The "Theological Institutes" 
of a later author f have also attained 
high and commanding influence in the 
body ; and, far beyond its limits, this 
work has been hailed as exhibiting the 
evidences, doctrines, morals, and insti- 
tutions of Christianity, in a form suited 
to the use of young ministers, and divi- 
nity-students ; and as supplying — what 
its very able author intended — " the 
desideratum of a body of Divinity 
adapted to the present state of theolo- 
gical literature ; neither Calvinistic on 
the one hand, nor Pelagian on the 
other." % 

" The communion of saints," it is 
almost superfluous to say, is one of the 
articles of the Methodist belief. - But in 
their arrangements for carrying this into 
effect, some of the chief characteristics ot 
this people may be found. The class- 
meeting was unpremeditated. As we have 
already seen, a few persons, awakened 
and anxiously inquiring, besought Mr. 
Wesley's counsel- and prayer. The 
number increased ; and for economy of 
time, as well as for mutual benefit of 

* See article in this Cyclopaedia, Aeminius. 

t Richard Watson. 

X Advertisement to " Theological Institutes," 
a.d. 1823. 



REV. WILLIAM L. THORNTON. 



239 



the applicants, they were told to come at 
one appointed hour. It was an after- 
thought that some practice of the like 
kind may have existed among Christians 
of old, and that several Scriptural allu- 
sions make this opinion not improbable. 
At least, they who incline to it have 
asked, how can we so readily "exhort and 
edify one another?" or " bear one an- 
other's burdens, and so fulfil the law of 
Christ?" or " rejoice with them that do 
rejoice, and weep with them that weep?" 
The feature which distinguishes these 
classes, and some other kindred but 
larger meetings for fellowship, is, the 
free and simple communication of reli- 
gious experience ; opportunity being 
thus gained for kindly, familiar, and 
personal instruction. It is easier to 
treat this matter with scorn, than to 
reply to those great practical divines 
who admonish us, in writings which 
date long before Methodism, that re- 
serve and silence on the subject of spi- 
ritual exercises are often most prejudi- 
cial ; that many of Satan's devices gain 
strength by concealment ; and that no 
small advantage is connected with hear- 
ing and telling of God's dealings with 
the soul. 

A " watchnight" is observed in the 
principal Methodist Chapels, on the eve 
of the new year ; and the religious 
engagements, which are of the most 
solemn kind, are then continued till 
midnight. These services are attended 
by many myriads ; and of late they 
have been more or less closely imitated 
by Christians of other names, both in 
the Establishment and out of it. At an 
earlier date it was necessary to vindi- 
cate them against the strangest misre- 
presentations. On the great point, Mr. 
Wesley speaks thus to an Irish clergy- 
man : — "You charge me with holding 
'midnight assemblies.' Sir, did you 
never see the word Vigil in your Com- 
mon - Trayer Book ? Do you know 
what it means ? If not, permit me to 
tell you that it was customary with the 
ancient Christians to spend whole nights 
in prayer, and that these nights were 
termed Vigilice, or Vigila. Therefore, 



for spending a part of some nights in 
this manner, in public and solemn 
prayer, we have not only the authority 
of our own National Church, but of the 
universal Church, in the earliest ages." 
The " Covenant Service," which is now 
held in the beginning of each year, may 
be sufficiently illustrated by one quota- 
tion from Mr. Wesley: — "August 6, 
1755. I mentioned to our congrega- 
tion in London a means of increasing 
serious religion, which had been fre- 
quently practised by our forefathers, — ■ 
the joining in a covenant to serve God 
with all our heart and with all our 
soul. I explained this for several morn- 
ings following ; and, on Friday, many of 
us kept a fast unto the Lord ; beseech- 
ing Him to give ns wisdom and 
strength, that we might ' promise unto 
the Lord our God and keep it.' On 
Monday, at six in the evening, we met 
for that purpose at the French Church 
in Spital fields. After I had recited the 
tenor of the covenant proposed, in the 
words of that blessed man, Richard 
Alleine, all the people stood up, in token 
of assent, to the number of about 
eighteen hundred.* Such a night I 
scarce ever knew before. Surely the 
fruit of it shall remain for ever." 

The rules of the Methodist Societies 
are already before the reader ; but, in 
order to give a general view of their 
ecclesiastical economy, it must be re- 
marked that a number of these " So- 
cieties" together form what is called a 
" circuit." This generally includes a 
considerable market-town, and the 
circumjacent villages to the extent of 
ten or fifteen miles. To one circuit two, 
three, or four ministers are appointed, 
one of whom is styled the "superin- 
tendent ;" and this is the sphere of their 
labour for at least one year, or not more 
than three years. Once a quarter the 
ministers visit all the classes, in order 
to speak personally to every member. 
All who have maintained a consistent 
walk during the preceding three months, 
then receive a ticket. These tickets 

* It is not the uniform practice to stand up 
on this solemn occasion. 



240 



WESLEYAN METHODISM. 



resemble in some respects the symbols 
or tesserce of the ancients, and serve in 
place of the commendatory letters of 
which St. Paul speaks in 2 Corinthians 
iii. One of their main uses is to pre- 
vent imposture. After the visitation of 
the classes, a circuit meeting is held, 
which consists of ministers, stewards, 
leaders of classes, lay preachers, &c. 
The stewards then deliver their collec- 
tions to a circuit-steward, and every 
thing relating to the financial support 
of the ministry is thus publicly settled. 
This business is conducted simply on 
the principle of supplying the wants of 
those who are "separated unto the 
Gospel of God," that they may give an 
undistracted attention to their holy 
function. Accordingly, the Methodist 
ministry enriches no man. Candidates 
for the sacred office are proposed at 
the Quarterly Meeting, just described : 
the presiding minister nominates them, 
and it rests with the members to ap- 
prove or negative the nomination. A 
similar balance of power is maintained 
in the Leaders' Meeting, in regard to 
various affairs of the particular society 
to which it belongs. Many of these 
meetings are attended by one minister 
only, or, at the most, by two or three ; 
while the lay members are very nume- 
rous. No leader, or other society-offi- 
cer, is appointed but with the concur- 
rence of a leaders' meeting ; no circuit 
steward, without that of the quarterly 
meeting. 

A number of the circuits — from ten 
to twenty, more or fewer, according to 
their extent — form a " District ;" the 
ministers of which meet, at least, annu- 
ally. Every District has a " chairman" 
or president. These assemblies have 
authority, 1. To examine candidates 
for the ministry, and probationers ; also, 
to try and suspend ministers who are 
found immoral, erroneous in doctrine, 
unfaithful to their ordination-vows re- 
garding the maintenance of order and 
discipline, or deficient in ability for 
the work they have undertaken. 2. 
To decide preliminary questions con- 
cerning the building of chapels. 3. To 



review the demands from the less 
wealthy circuits, which draw upon the 
public funds of the Connexion, for aid in 
supporting their ministers. 4. To elect 
a Representative, who is thus made a 
member of a committee appointed to sit 
previously to the meeting of the Con- 
ference, in order to prepare a draught 
of the stations of all the ministers for 
the ensuing year ; regard being had to 
the wishes of the people, in the alloca- 
tion of individual pastors. The judg 
ment of this " stationing committee" is 
conclusive until Conference, to which 
an appeal is allowed in all cases, either 
from ministers or people. — Before leav- 
ing the "District Meeting," which is 
in fact a committee of the Conference, 
it may be well to add a single remark : — 
Circuit stewards and other lay gentle- 
men attend all its sittings for financial 
and public business, taking part equally 
with ministers in all that affects the 
general welfare of the body. 

Strictly speaking, the Conference 
consists of one hundred ministers, 
mostly seniors, who have been intro- 
duced according to arrangements pre- 
scribed in a Deed of Declaration, exe- 
cuted by Mr. Wesley, and enrolled in 
chancery. But the Representatives just 
named, and all the ministers allowed 
by the district committees to attend, 
(who may or may not be members of 
the legal conference,) sit and vote 
usually as one body ; the " one hun- 
dred" confirming their decisions. In 
this clerical assembly, every minister's 
character undergoes renewed and strict 
scrutiny ; and, if any charge be proved 
against him, he is dealt with accord- 
ingly. The proceedings of the subordi- 
nate meetings are here finally reviewed, 
and the state of Methodism at large is 
considered. Candidates for the mini- 
stry are publicly and privately exa- 
mined, and their ordination takes place 
during the second week of session.* 

A question has been raised, whether 



* Most of the statements in the three para- 
graphs foregoing are taken from the Rev. 
Richard Watson's "Biblical and Theological 
Dictionary." 



REV- WILLIAM L. THORNTON. 



241 



the Methodists can be regarded as a 
Church, or a Connexion of Churches ? 
No reader of the preceding pages can 
fail to mark the almost constant use, in 
their earlier annals and documents, of 
a different phraseology. They long 
called themselves " Societies," and 
"United Societies;" and it was not 
until stirring events had concurred to 
impose on a reluctant body of preachers 
the duty of administering the sacra- 
ments of Baptism and the Lord's Sup- 
per, that any of them thought of taking 
a higher ecclesiastical name. It is 
steadfastly believed, moreover, to this 
day, that the vocation of Methodism is 
far more extensive than are the limits 
which enclose its own particular do- 
main ; though within these, naturally 
enough, its care is now first bestowed, 
and too often absorbed. The question 
returns — What is a church ? and there 
is no unwillingness to take the defini- 
tion supplied in the nineteenth Article, 
with a very little amplifying : " A con- 
gregation of faithful men, in the which 
the pure word of God is preached, and 
the sacraments be duly ministered, ac- 
cording to Christ's ordinance;" — these 
terms being understood to imply an 
order of men set apart for the service of 
the sanctuary, and also such arrange- 
ments as are needful for Christian fel- 
lowship. Here, then, is the rule. But, 
glancing at the history of the past, and 
at their present position, the Methodists 
say to any frank inquirer — Pause, be- 
fore you insist on a complete agree- 
ment with the rule in every case : think 
whither this will carry you. In many 
of the congregations gathered by the 
Wesleys and their preachers, it is quite 
patent that " the sacraments" were not 
44 duly ministered;" but neither was 
"the pure word of God preached" in many 
other congregations. Both cases fail of 
normal perfection ; but is it necessary 
therefore to deny them a church-exist- 
ence ? And if so, may not an equal 
award be demanded? It is certain 
that multitudes, whose holy living and 
triumphant dying none can dispute, 
were attached to no ecclesiastical fold 



on earth, but that into which the great 
Shepherd and Bishop of souls had mer- 
cifully gathered them by means of Me- 
thodism : but is not that an iron logic 
which would therefore exclude them 
from all church-membership ? The 
distinction between a " Society" and a 
" Church" seems, in truth, to have 
been pushed to an illusory and perilous 
extreme. — So much for the past. As 
to the present, it is strongly affirmed 
that these " Societies" entirely com- 
ply with the definition in Article xix. 
"Those among us," say their respon- 
sible advocates, in a document already 
cited, " Those among us who dispense 
Baptism and the Lord's Supper have 
been set apart to the pastoral work. 
With us, as with other churches, min- 
isters formally confer this appointment, 
— in solemn testimony of believing the 
candidate to have received a divine 
call. The imposition of hands (though 
a most impressive and beautiful form, 
hallowed by primitive example, and 
latterly adopted among ourselves,) is 
regarded but in the light of a circum- 
stance ; so that neither was the earlier 
ordination less valid, nor is the later 
more valid, on this account." 

There have been various secessions 
from the parent Methodism. Nearly 
all of these bear the same general fea- 
ture. Mr. Wesley was inevitably led 
to take the direction of the " Societies" 
that arose under his care ; and their 
spiritual supervision he bequeathed to 
the Conference. This is the only church- 
meeting, recognised by Methodism, in 
which ministers sit alone ; a main rea- 
son for the non-admission of laymen 
being, that the personal character and 
proceedings of every minister, and of 
every preacher on trial for ordination, 
are here faithfully and searchingly re- 
viewed. Alter the constitution of that 
court, it is argued, and the guards of 
discipline are weakened. The presence 
of any parties who do not submit to 
the like ordeal would tend, in the 
nature of things, to lower the standard 
of examination. Yet this entire ar- 
rangement has been made matter of coin- 



242 



WESLEYAN METHODISM. 



plaint, if not among the masses of the 
people, yet on the part of not a few- 
official laymen. 

Now, just premising- that, when new 
sects took the name of Methodist, the 
original body became distinguished by 
the prefix Wesleyan, — though not by 
any choice of its own, — let us inquire, 
a little more exactly, what gave rise to 
these secessions. It may be sufficient 
to note down two or three particu- 
lars : — 

1. A respectful affection (cherished 
notwithstanding many discouragements, 
and some provocations to the contrary, ) 
for the Church of England ; which the 
old Methodists show by abstaining from 
assaults on that Establishment, (as, in- 
deed, it is their acknowledged maxim 
to be " the friends of all, the enemies 
of none,") — and also by the use of the 
English liturgy ; the Morning Service 
being read in many of their chapels, 
and the Sacramental Offices being re- 
quired in all. In regard to the abstract 
question of church and state connexion, 
the opinions of the body are, no doubt, 
divided ; but the Conference, which 
may be allowed to represent the judg- 
ment of the great and influential majo- 
rity, has always taken the ground occu- 
pied once by illustrious fathers of 
nonconformity, and latterly by the Free 
Church of Scotland. 

2. An attachment to certain points 
of order and decorum, held by the Wes- 
leyan Methodists to be of weight, often 
on their own account, and always as 
contributing to public reputation and 
influence. 

3. The responsibility, in the spiritual 
discipline of the body, assigned to its 
ministers. The spiritual discipline, be 
it observed ; for, of all the revenues ob- 
tained in Britain from pew-rents of 
chapels, not a sixpence is at the dis- 
posal of the Conference, or of its mem- 
bers ; nor is there one connexional fund 
that is not confided, in great part, to 
the management of laymen. In mat- 
ters of a purely spiritual kind,-^-e. g., 
the admission of church-members, the 
reproof of erring brethren, suspension or 



expulsion from communion, &c, — the 
ministers of Wesleyan Methodism are 
made to bear the main weight of duty, 
and to act the leading part. For this, 
they are of opinion, there is ample 
scriptural warrant. To confound a due 
and measured pastoral authority with 
the sin of assuming to be " lords over 
God's heritage," they account a mere 
sophism. They are convinced that mi- 
nisters have a special and incommuni- 
cable charge. The theories which offer 
them relief from this sacred burden 
they cannot accept, inasmuch as these 
appear to rest on no higher authority 
than that of man. In regard to the 
most painful of their duties, — the ex- 
cision of unworthy members, — they put 
the matter thus : — Law, violated and 
disowned, cuts off the transgressor; 
and the administration is left, with the 
guards that long experience has sug- 
gested, in the hands of men who are 
distinctly called to " take care of the 
church of God." (1 Tim. iii. 5.) The 
guards to which allusion is made in- 
clude the conviction of the offender by 
votes of assembled lay-officers. As to 
the reserving of the sentence, it is 
pleaded that there are obvious and mo- 
mentous reasons for this arrangement, 
even if the scriptural argument (on 
which they primarily rely) were ig- 
nored. Ministers, (say they,) while 
faithful to their trust, are of necessity 
inured to reflection and patience. They 
cannot but be most deeply interested in 
carrying with them the approval of the 
church at large. They are the parties 
most likely to be free fiom local and 
secular bias. They are most naturally 
anxious to rescue any that are in error, 
and to restore the fallen. And, in the 
ecclesiastical system now under review, 
they are liable (far more so than any 
general corporation or meeting could 
be) to the speedy revision and correc- 
tion of any erroneous award. 

As to legislation, they say, briefly, 
that where Christ's word is the acknow- 
ledged code, there can be little room for 
it ; and that any minor rules, economi- 
cal or otherwise, properly issue from 






EEV. WILLIAM L. THORNTON'. 



243 



that assembly in -which alone the con- 
gregations and churches at large are 
pastorally represented ; a check being 
provided, however, in favour of the 
people, — whose rights and privileges 
the Conference has uniformly declared 
to be held as dear and sacred as the in- 
alienable trusts of the ministry. Such 
being, on the whole of this question, 
the belief of the Wesley an Methodists, 
(while they are quite willing, and even 
desirous, to have all meet checks and 
guards unimpaired and operative, ) they 
decline to have the pastoral responsi- 
bility transferred. For this reason, 
they have often been exhibited as 
maintaining "a hierarchy;" but they 
have satisfied themselves with the an- 
swer, that their ministers have sought 
and claimed no power but that of exe- 
cuting the weighty and solemn commis- 
sion with which their Master in heaven 
has entrusted them. At the same time, 
Methodism has multiplied lay office- 
bearers in the church to an unprece- 
dented extent ; and it is notorious that 
many of its censors have fixed on this 
as a part of its economy specially vul- 
nerable. The abuse of such provision, 



it must be granted, has proved the oc- 
casion of successive troubles. 

The forms adopted by the seceding 
bodies are more popular in appearance; 
but, the Wesleyan Methodists argue, not 
truly or beneficially so. And it is mat- 
ter of contemporaneous history, that, 
with scarcely an exception, the mere 
democratic parties have failed to keep 
up any great numerical importance. 

Among the marked features of mo- 
dern church-history, few will deny that 
the spread of this cause is prominent. 
In Great Britain, it numbers nearly 
300,000 church-members; in Ireland, 
20,000; in Foreign and Colonial Sta- 
tions, more than 100,000; — to which 
must be added nearly 3O,000,who are 
under the care of the Wesleyan Confer- 
ence in Canada in connexion with the 
British Conference. Of ministers, there 
are in Great Britain, 1,200; in Ireland, 
156; in the Foreign Stations, 4G0; and 
211 in Canada. It may not be unin- 
teresting to see how the numbers re- 
ported in the Foreign or Missionary de- 
parment, (amounting, in the aggregate, 
to 101,338,) are distributed: — 



In Germany, France, Switzerland, and Gibraltar, 1,882 

In Continental India and Ceylon, 2,040 

In Australia, Van Dieman's Land, New Zealand, Friendly Is-£ no qod 

lands, and Feejee, ) ' 

In Africa (Southern, 4284; Western, 7284,) 11,568 

In the West Indies, 49,410 

In British North America (exclusive of Domestic Missions in) ..,_ r^ 

Western Canada,) j ' 

Increase abroad during the last twelve months, A. d. 1851) q q 97 

to 1852, J 6 ^' 

On Trial for Church-membership, abroad, as far as ascer-7 k aqq 

tained, £ 



The annual income of " The Wesleyan 
Methodist Missionary Society" has lat- 
terly exceeded £100,000. In its wide- 
spread fields of exertion, it occupies con- 
siderably more than 3,000 chapels and 
other preaching-rooms. Its ordained 
missionaries and assistant-missionaries, 
as already stated, are under 500; but 
other stipendiary agents — as Catechists, 
Interpreters, Day-school Teachers,&c. — 



are nearly 800 ; and those who labour 
gratuitously exceed 8,000. There are 
about 80,000 scholars in the Mission- 
Schools. Eight printing-establishments 
are supported. 

At home the Methodists have two 
theological colleges for the training of 
ministers ; one situated on Richmond 
Hill, Surrey; the other at Didsbury, 
South-Lancashire. To these may be 



2U 



WESLEYAN METHODISM. 



added the edifices, bearing the Wesley- 
au name, at Sheffield and Taunton, — 
colleges of the London University, for 
more general learning : also, the Schools 
of New-Kings wood, Bath, and Wood- 
honse-Grove, near Bradford, Yorkshire, 
— in which the sons of ministers are edu- 
cated : also, the large Normal Training 
Institution, "Westminster, which is fitted 
to receive 100 students, and 1000 chil- 
dren. Several academical establish- 
ments are, in like manner, sustained 
abroad ; particularly in Canada, Wes- 
tern Africa, New Zealand, and the eas- 
tern dependencies of the British Em- 
pire. 

The Methodist Book-Room is situated 
in City-Road, London. Its publications, 
great and small, are issued by hundreds 
of thousands monthly. Considering the 
magnitude of the body, some will think 
its eminent names in theological litera- 
ture few. The explanation is, in part, 
that active exertions of another class 
have well nigh absorbed its energies ; 
and preaching has always been con- 
sidered the greatest work of its minis- 
ters. Yet, it may not be inconsistent 
with humility to say, a few names arise 
to illuminate the record of a people 
whose first century has but lately clos- 
ed. The Wesley s, Fletcher, Benson, 
Clarke, Moore, Watson, Drew, Ed- 
mondson, Sutcliffe, Jackscn, Treffry, 
Rule, Nichols, Smith, Etheridge, and 
other writers, are not unknown to read- 
ers of English divinity. 

In the United States of America, this 
body is styled " The Methodist Episco- 
pal Church." Its rise and progress 
there may be ascertained, in a degree 
sufficient for our immediate purpose, if 
we avail ourselves of a sketch furnished 
some time ago, by Dr. Bangs of New 
York, for a Cyclopaedia like this. Such 
information as we gather from that paper, 
we may take the liberty of compressing. 
The main particulars are these: — 

" The first Methodist Society in 
America was established in the city 
of New York, in the year 1766. A 
few pious emigrants from Ireland, who, 
previously to their removal, had been 



members of the Methodist Society iD 
their own country, landed in this city. 
Among their number was Mr. Philip 
Embury, a local preacher. Coming 
among strangers, and finding no pious 
associates with whom they could con- 
fer, they came very near making * ship- 
wreck of faith and a good conscience.' 
In this state of religious declension 
they were found the next year on the 
arrival of another family from Ireland, 
among whom was a pious ' mother in 
Israel,' to whose zeal in the cause of 
God, they were all indebted for the re- 
vival of the spirit of piety among them, 
Embury was especially roused ; and he 
preached his first sermon, ' in his own 
hired house,' to five persons only. This, 
it is believed, was the first Methodist 
sermon ever preached in America. 

" As they continued to assemble 
together for mutual edification, so 
their numbers were gradually in- 
creased, and they were comforted and 
strengthened by 'exhorting one another 
daily.' They were led to rent a room of 
larger dimensions in the neighbourhood, 
the expense of which was paid by vo- 
luntary contributions. An event hap- 
pened soon after they began to assemble 
in this place, which brought them into 
more public notice. This was the ar- 
rival of Captain Webb, an officer of the 
British army, at that time stationed in 
Albany, in the State of New York. He 
had been brought to the knowledge of 
the truth, under the searching ministry 
of the Rev. John Wesley, in the city of 
Bristol, England, about the year 1765; 
and, though a military man, such was 
his thirst for the salvation of immortal 
souls, that he was constrained to de- 
clare unto them the loving kindness of 
God. 

"His first appearance as a stranger 
among the 'little flock' in the city of 
New York, in his military costume, 
gave them some uneasiness, as they 
feared that he had come to interrupt 
them in their solemn assemblies ; but 
when they saw him kneel in prayer, 
their fears were exchanged for joy, and 
on a further acquaintance they found 



KEV. WILLIAM L. THORNTON. 



245 



Captain "Webb had ' partaken of like 
precious faith' with themselves. He 
was accordingly invited to preach. 
The novelty excited no little surprise. 
This, together with the energy with 
which he spoke in the name of the 
Lord Jesus, drew many to the place of 
worship ; and hence the room in which 
they now assembled, soon became too 
small to accommodate all who wished 
to assemble. But what greatly en- 
couraged them was, that sinners were 
awakened and converted to God, and 
added to the little society. 

" Captain Webb made excursions 
upon Long Island, and even went as far 
as Philadelphia, preaching, wherever he 
could find an opening, the Gospel of the 
Son of God ; and success attended his 
labours. 

" The first meeting-house was erect- 
ed for a Methodist congregation in 
America in the year 17G8 ; and the 
first sermon was preached in it, Oct. 
30, 17G8, by Mr. Embury. 

" While this house was in progress, 
feeling the necessity of a more compe- 
tent preacher, they addressed a letter to 
Mr. Wesley, urging upon him the pro- 
priety of sending them the needful help. 

" Mr. Wesley immediately adopted 
measures for complying with their re- 
quest ; and two preachers, namely, 
Richard Boardman and Joseph Pill- 
moor, volunteered their services for 
America. Mr. Wesley sent with them 
fifty pounds as ' a token of our brotherly 
love.' These were the first regular 
itinerant preachers who visited this 
country. They immediately entered 
upon their Master's work, Mr. Board - 
man taking his station in New York, 
and Mr. Pillmoor in Philadelphia, occa- 
sionally exchanging with one another, 
and sometimes making excursions into 
the country. Wherever they went, 
multitudes flocked to hear the word, 
and many were induced to seek an in- 
terest in the Lord Jesus Christ. 

" About the same time that Mr. Em- 
bury was thus laying the foundation for 
this spiritual edifice in New York, and 
Captain Webb was, to use his own 



words,' ' felling the trees on Long Is- 
land,' Mr. Robert Stravvbridge, another 
local preacher from Ireland, settled in 
Frederick county, Maryland, and com- 
menced preaching ' Christ and Him 
crucified' with success, many sinners 
being reclaimed from the error of their 
ways by his instrumentality. After 
spending some time in Philadelphia, 
preaching with great fervour and accep- 
tance to the people, Mr. Pillmoor paid a 
visit to Mr. Strawbridge, in Maryland, 
and endeavoured to strengthen his hands 
in the Lord. He also went into som- 
parts of Virginia and North Carolina; and 
wherever he went he found the people 
eager to hear the Gospel On his return 
to Philadelphia, under date of October 
31, 1769, he addressed an encouraging 
letter to Mr. Wesley, in which he states 
that there were about one hundred 
members in society in that city. 

"Mr. Boardman, on his arrival in 
New York, found the society in a pros- 
perous state under the labours of Mr. 
Embury. On the 24th of April, 1770, 
he addressed a letter to Mr. Wesley, in 
which he informs him that ' the house* 
would contain about 700 people, and 
that he had found a most willing people 
to hear, and the prospect every where 
brightening before him. Other local 
preachers occasionally came over, and 
were employed with various degrees of 
usefulness. 

" From this encouraging representa- 
tion of things, Mr. Wesley was induced 
to adopt measures for furnishing addi- 
tional labourers in this part of the 
Lord's vineyard. Accordingly, the 
next year, 1771, Mr. Francis Asbury 
and Mr. Richard Wright offered them- 
selves for this work, were accepted by 
Mr. Wesley, and sent with the blessing 
of God to the help of their brethren in 
America. 

" On his arrival, Mr. Asbury, who 
had been appointed by Mr. Wesley to 
the general charge of the work, com- 
menced a more extended method of 
preaching the Gospel, by itinerating 
through the country, as well as preach- 
ing in the cities. 



246 



WESLEYAN METHODISM. 



"In the year 1776, after the revolu- 
tionary contest had commenced, perse- 
tion against the Methodist missionaries 
found a pretext in the fact, that most 
of them were from England, and that 
some of them had manifested a par- 
tiality for their king and country, and 
moreover that they were all under the 
direction of a leader who had written 
against the American principles and 
measures. In consequence of this, all 
the English preachers, except Mr. As- 
bury, returned home before the close 
of the year 1777; and, early in the year 
1778, he was obliged to seclude him- 
self from public observation, which he 
did by retiring to the house of Judge 
"White, a pious member of the society, 
in the State of Delaware, where he re- 
mained,occasionallypreachingprivately. 

" During the war of the revolution, 
as might be expected, the preachers and 
people had to contend with a variety of 
difficulties ; some places, particularly 
New York and Norfolk, had to be aban- 
doned entirely, and others were but 
partially supplied. Yet they held on 
their way, and God owned and blessed 
their pious efforts ; so that at the con- 
ference of 1783, at the close of this 
conflict, they had 43 preachers, and 
13,740 private members. 

" We come now, in 1784, to a very 
important era in the history of Method- 
ism. The independence of the United 
States had been achieved, and acknow- 
ledged by the powers of Europe ; and 
the churches in this country had become 
totally separated from all connexion 
with England. Mr. Wesley now felt 
himself at full liberty to set apart men 
whom he judged well qualified for that 
work, to administer the sacraments to 
the Methodists in America. Accord- 
ingly, on September 2, 1784, assisted by 
other presbyters, he appointed Thomas 
Coke, LL.D., a presbyter in the Church 
of England, as a superintendent, and 
ordained Richard Whatcoat and Thomas 
Vasey to the office of elders, and sent 
them over to America, with instructions 
to organize the Societies there into a 
separate and independent church. j 



" In organizing the Methodist Epis- 
copal Church, the parties did not sepa- 
rate from the English or the Protestant 
Episcopal Church ; for the former had 
no existence in America, and the Me- 
thodist Episcopal Church was organised 
three years before the Protestant Epis- 
copal Church in the United States. 

"In 1819, the Missionary Society of 
the Methodist Episcopal Church was 
formed. Its object was ' to assist the 
several annual conferences to extend 
their missionary labours throughout the 
United States and elsewhere.' This So- 
ciety has contributed much to diffuse 
the work of God, in the poor and desti- 
tute portions of our own country, among 
the aboriginal tribes of the United States 
and territories, and among the slaves of 
the south and south-west. It has sent 
its missionaries to Africa, South Ame- 
rica, and beyond the Rocky Mountains ; 
and latterly to China, &c. 

" The Book Establishment is under 
the control of the General Conference, 
who elect the agents and editors, and 
appoint the Book Committee. Here are 
published a great variety of books 
on theological, historical, scientific, 
and philosophical subjects, Bibles, com- 
mentaries upon the Holy Scriptures, a 
quarterly review, and a weekly religious 
journal, Sunday School books, and 
tracts, — all of which have an extensive 
circulation throughout the United States 
and territories. 

" There is also a branch at Cincin- 
nati, Ohio, where all the works issued 
at New York are sold, and some ot 
them re-published. 

u There are many . weekly papers. 
These, it is believed, are exerting a highly 
favourable influence on the community.'' 

The great object of this Book Esta- 
blishment, as of the one in England, is 
to spread the knowledge of Christ ; and 
the profits of both are devoted to sacred 
objects. Trsnsatlantic Methodism has a 
university, many colleges and schools, 
several thousands of ordained ministers, 
and far above a million of church- 
members. 






247 



THE UNITAS FRATRTJM, OE UNITED BRETHREN. 

COMMONLY CALLED MORAVIANS. 

BY L. D VON SCHWEINITZ, 

LATE SENIOR CIVILIS OF THE CHURCH OF U. F., IN N. AMERICA. 

Revised and enlarged by Rev. P. La Trobe, Secretary to the Brethren's Church in England. 



The Church of the Unitas Fratrum, 
or United Brethren, commonly called 
Moravians, was formed by the descend- 
ants of the Bohemian and Moravian 
Brethren, who, being persecuted in their 
native country for their religious tenets, 
founded a colony, under the patronage 
of Count Zinzendorf, on an estate of his 
called Berthelsdorf, in Upper Lusatia, in 
the year 1722. To this colony the name 
of Herrnhut was given, on account of 
its situation on the southern declivity of 
a hill called the Hutberg. 

It was not until the number of emi- 
grants from Bohemia and Moravia, who 
there found an asylum, had consider- 
ably increased, and many religious per- 
sons from other quarters, attracted by 
the report of their piety and their suf- 
ferings, had settled among them, that 
the diversity of sentiments, perceptible 
among so many zealous Christians, ori- 
ginally of different denominations, sug- 
gested to them the propriety of some 
general agreement concerning faith and 
rules of conduct. Accordingly, under 
the guidance of Count Zinzendorf, who 
from an early age had entertained an 
idea of forming a Christian community 
on the model of the primitive apostolic 
congregations, certain articles of union 
were proposed to them, which, leaving 
all the distinctive doctrines of the 
various Protestant denominations en- 
tirely out of question, recognized as 
articles of faith only those fundamen- 
tal Scripture truths in which they all 
agree. At the same time, a system of 
social compact and church-discipline 
was framed, resembling that of the an- 



cient church, of the Moravian Brethren, 
and intended to form a society in some 
degree such as the primitive churches 
are represented to have been. 

In the course of the year 1727, all 
the inhabitants of Herrnhut, after ma- 
ture consideration, adopted this social 
scheme and these statutes, under the 
name of " The brotherly agreement," 
and pledged themselves mutually to its 
observance, and thus formed the first 
stock of the present society of United 
Brethren. Count Zinzendorf is often 
spoken of as the founder of the society, 
though he is properly to be regarded — 
and is so regarded, and gratefully, by 
the Brethren themselves — rather as the 
instrument, in the hand of God, for the 
renewal of the ancient Unity of the 
Brethren, and the restoration of its prin- 
ciples, usages, and ecclesiastical orders, 
with such modifications as providential 
circumstances and past experience could 
not fail to suggest. Nor will the Breth- 
ren ever forget that to the advancement 
of its best interests, and the extension of 
its usefulness, both at home and abroad, 
he devoted his whole life, his property, 
and his great and varied talents. It will 
be readily conceived, however, more 
especially after observing that further 
emigrations from Bohemia and Mora- 
via were checked by the Saxon go- 
vernment at an early period, that 
the descendants of the emigrants, at 
this day, constitute but a small portion 
of the present society. Individuals 
from almost every Protestant denomi- 
nation, coinciding in the fundamental 
doctrines of Christianity common to all, 



248 



THE MORAVIANS. 



and professing a desire to lead a truly 
Christian life, as members of such a 
community, under its peculiar regula- 
tions, were from the beginning admitted 
among them, without renouncing the 
church and creed of their fathers. On 
the contrary, to facilitate the mainte- 
nance of their connection with their 
original churches, the society expressly 
includes three different tropes or modifi- 
cations within its pale : the Lutheran, 
the Reformed, and the Moravian, which 
latter comprises all other Protestant 
denominations. Experience has proved 
that these differences, among persons so 
intimately associated, vanish of them- 
selves to such a degree, that the origi- 
nal idea of these tropes is now main- 
tained only as an evidence of the prin- 
ciple of their union, while its practical 
consequences have become almost im- 
perceptible. 

The United Brethren, however, con- 
tinue strenuously to object to being 
considered a mere sect or denomina- 
tion, because their union is exclusively 
founded on general Christian doctrines, 
and their peculiarities relate solely to 
their social organization, which is in- 
tended only to facilitate their joint pur- 
pose of reducing to practice truly Chris- 
tian principles of life and conduct. 
They consequently subscribe to no pecu- 
liar articles of faith, confining themselves 
mainly to regulations of conduct and 
discipline. As a body, they have at all 
times, when required by governments 
to point out their creed, professed gen- 
eral adherence to the Confession of 
Augsburg, as most congenial to the 
views of the majority; and, although 
they do not pledge their ministers to an 
express adoption of every article, it is 
agreed among them not to insist upon 
any doctrines entirely repugnant thereto. 
They avoid discussions respecting the 
speculative truths of religion, and insist 
upon individual experience of the prac- 
tical efficacy of the Gospel, in produc- 
ing a real change of sentiment and 
conduct, as the only essentials in reli- 
gion. 

They consider the manifestation of 



Cod in Christ as intended to be the 
most beneficent revelation of the Deity 
to the human race; and in consequence, 
they make the life, merits, acts, words, 
sufferings and death of the Saviour, the 
principal theme of their doctrine, while 
they carefullv avoid entering into any 
theoretical disquisitions on the myster- 
ious essence of the Godhead, simply ad- 
hering to the words of Scripture. Ad- 
mitting the Sacred Scriptures as the 
only source of Divine Revelation, they 
nevertheless believe that the Spirit of 
God continues to lead those who be- 
lieve in Christ into all truth; not by 
revealing new doctrines, but by teach- 
ing those, who sincerely desire to learn, 
daily better to understand and apply 
the truths which the Scriptures contain. 
They believe that, to live conformably 
to the Gospel, it is essential to aim in all 
things to fulfil the will of God. Even 
in their temporal concerns they endea- 
vour to ascertain the will of the Lord. 
They do not, indeed, expect any miracu- 
lous manifestation of his will, but only 
endeavour to test the purity of their 
purposes by the light of the Divine 
Word. Nothing of consequence is done 
by them, as a society, until such an ex- 
amination has taken place : and, in 
cases of difficulty, the question is decid- 
ed by lot, to avoid the undue prepon- 
derance of influential men, and in the 
humble hope, that God will guide them 
rightly by its decision, where their 
limited understanding fails them. 

In former times, the marriages of the 
members of the society were, in some 
respects, regarded as a concern of the 
Church, as it was part of their social 
agreement, that none should take place 
without the approval of the elders ; and 
the elders' consent or refusal Avas usually 
determined by lot. But this custom 
has been gradually abandoned; and 
nothing is now requisite to obtain the 
consent of the elders, but a Christian 
profession and propriety of conduct in 
the parties. They consider none of 
their peculiar regulations essential, but 
all liable to be altered or abandoned 
whenever it is found necessary or de- 



L. D. VON SCHWETNITZ. 



249 



Birable for the better attainment of their 
great object — the promotion of piety. 
Such alterations are effected through the 
medium of their svnods. 

The society early undertook to pro- 
pagate the Gospel among heathen na- 
tions. The success of their attempt in 
this respect is generally known, and a 
great proportion of their energy is at 
this day devoted to this object. In the 
prosecution thereof, circumstances' oc- 
curred, which, combined with the in- 
crease of their numbers, and certain 
difficulties laid in their way at Herrn- 
hut, induced the society to plant colonies, 
on the plan of the parent society, in dif- 
erent parts of Germany, England, Hol- 
land, America, &c, all of which, to- 
gether, now constitute " the Unity of the 
Brethren." Each individual colony or 
settlement, is independent in its indi- 
vidual concerns, but is under the super- 
intendence of the directing board of the 
Unity ; which superintendence, in Eng- 
land and America, is administered by 
subordinate provincial boards, in respect 
to all things not of a general nature. 
These, however, are responsible to the 
superior board, at present seated at 
Berthelsdorf, near Herrnhut, and deno- 
minated "the Elders' conference of the 
unity." The appointment of all the 
ministers and officers of each community 
rests primarily with this board. In 
England and America, however, this 
is committed to the local boards. To 
the superior board is further committed 
the direction of all general objects of the 
society, such as their missions to the 
heathen, the support of superannuated 
ministers and their widows, and the 
education of the children of such servants 
of the church as are without sufficient 
means of their OAvn. For, as the principles 
and circumstances of the society prevent 
them from allotting a greater salary to 
any officers, than their decent maintain- 
ance requires, those among them, who 
are not possessed of property, cannot 
lay by any thing for their old age, or 
for the education of their children ; the 
charge of these, therefore, devolves upon 
the whole community. 



The temporal affairs of each congre- 
gation are administered by one of its 
elders, with the assistance of a commit- 
tee elected periodically from among the 
members, generally by the votes of all 
the male adult communicants, or by an 
intermediate body thus elected. 

The objects for which each commun- 
ity has thus to provide are, the erection 
and maintenance of a place of worship, 
the support of the ministers and other 
officers in active service, of proper 
schools, and all other institutions neces- 
sary for the well being of the commun- 
ity, and the preservation of good order; 
while the individuals composing it, are 
entirely independent in the management 
of their own concerns — each carrying 
on his particular business, for his own 
profit, and upon his own responsibility. 

A contrary impression, viz. : that 
there exists a community of goods 
among them, is still very prevalent, espe- 
cially in America. This is attributable 
to the fact, that, when their colonies 
in America were established, it was 
found necessary for some years, to con- 
centrate the efforts of all the members 
in order to maintain themselves amid 
their difficulties ; and although each 
individual retained the absolute disposal 
of any property, formerly his own, their 
joint earnings, for the time, went into 
a common stock, from which the daily 
necessities were supplied. This unna- 
tural state of things, however, continued 
no longer than was absolutely neces- 
sary. Many other erroneous concep- 
tions have become prevalent, concerning 
the temporal concerns of this society. 
The original members of it had nothing 
to depend on but their industry. Count 
Zinzendorf and some of his nearest con- 
nexions sacrificed the whole of their 
estates in the various undertakings, 
missions and colonies. As the society 
grew, certain wealthy members afforded 
liberal aid ; but the society never had 
any actual funds, upon which they 
could depend. Individuals borrowed 
the necessary sums upon their own cre- 
dit. These funds were invested partly 
in commercial undertakings, partly in 



250 



THE MORAVIANS. 



landed estates, and various manufac- 
tures, and the profits applied to pay the 
expenses of the society. 

Upon the death of Count Zinzendorf, 
in 1760, it was found that a debt had 
accrued, greatly exceeding the value of 
all the available investments. A sepa- 
ration of interests now took place. 
Each individual community assumed a 
proportionate share of the assets and 
debts, and thencefoward undertook the 
management of its own concerns, and 
to provide for its own necessities by 
means of an institution, operating very 
much in the manner of a savings- 
bank, termed the Diacony of each com- 
munity. Moneys were borrowed, under 
the special superintendence of the elders 
and of the committee above mentioned, 
and invested ; the proceeds went to 
defray the disbursements of that parti- 
cular community ; the understanding 
being, that, if the proceeds were such 
as to leave any thing to be disposed of 
after defraying its own expenses, 
such surplus was to go to aid other 
communities, whose means might not 
be so ample, or to assist the general 
concerns. Thus, in many communities 
of the United Brethren, certain trades 
or manufactures are carried on for their 
individual benefit. By these means, 
together with the voluntary annual sub- 
scriptions of the members towards the 
maintenance of the ministers, and the 
support of the church and schools, the 
necessary funds are raised for defraying 
the charges on the particular commu- 
nities, and for certain proportionate 
contributions, which each is expected to 
furnish to that fund of the Unity, which 
is established for the support of the 
governing board of the church, of super- 
annuated ministers and their widows, as 
well as for the education of ministers' 
children. The funds required in each com- 
munity for the purposes of police and 
public convenience, are raised by regular 
charges on the householders, assessed by 
the committee before mentioned. The 
assets available at the death of Count 
Zinzendorf, were put under the control of 
a special board of elders of the Unity, 



now called the Warden's Department, 
and the proceeds applied to discharge 
the debt before mentioned. 

The funds required for the support of 
the missions among the heathen are 
supplied by voluntary contributions. 
The greater part of the annual amount 
at the present time is furnished by per- 
sons not connected with the society. 
Some of the West India missions are, 
supported to a considerable extent by 
the offerings of the negro congregations, 
the mission in Labrador by a society 
established in London, in 1741, called 
the "Brethrens' Society for the further- 
ance of the Gospel." In the United 
States, there is a Society for propagat- 
ing the Gospel among the heathen, in- 
corporated by several states, and con- 
sisting of members of the Brethrens' 
Church. The society acquired some 
years ago considerable funds by the be- 
quest of one of its members. Similar 
institutions exist at Zeyst in Holland, 
and in other places on the continent. All 
these resources flow into the common 
fund, which is administered, and the 
missions in general managed by another 
department of the Board of Elders of the 
Unity, called the Mission Department. 
A third department of this board is 
termed the Department of the Ministry 
and of Education. This has oversight 
not only of the doctrines of the church, 
and the education of children generally, 
but likewise a special charge of those 
who are educated at the public expense. 

In many of the congregations of the 
United Brethren in Germany, Great Bri- 
tain, and America, boarding-schools for 
the education of young persons of both 
sexes are established, in which not only 
their own youth, but a great number of 
others likewise, are instructed in useful 
sciences and polite acquirements. For 
many years, these schools have main- 
tained, and still maintain, a considerable 
reputation both in Europe and America. 
At Niesky, in Upper Lusatia, the Unity 
supports a classical institution of a 
higher chai-acter, where those receive a 
preparatory education, who intend to 
embrace the liberal professions, or to be 



L. D. VON SCHWEINITZ. 



251 



prepared for the ministry. The latter 
complete their studies at a college 
situated at Gardenfeld, in Silesia 
which serves the purposes of a uni- 
versity. A similar institution upon a 
smaller scale is established at Nazareth 
for the American portion of the Unity. 
These are, properly speaking, only 
theological seminaries. Young men de- 
sirous of devoting themselves to the 
medical, or other learned professions, 
necessarily resort to the public univer- 
sities of their respective countries. In 
the three departments of the Elders' 
Conference of the Unity, before alluded 
to, taken collectively, the direction of 
the whole Unity is concentrated. This 
board, however, is responsible to the 
Synods of the Church, which meet 
periodically, generally at intervals of 
from seven to twelve years, and from 
which all its authority emanates. They 
are composed of bishops, and certain 
other church-officers, such as the mem- 
bers of the Elders' Conference of the 
Unity for the time being, and of the 
representatives chosen by each indivi- 
dual community. At these meetings, a 
revision of all the concerns of the Society 
and its several divisions takes place, 
and such alterations are adopted as 
circumstances seem to require. They 
are terminated by the appointment of a 
new Conference of Elders of the Unity. 
The following is a sketch of the mode 
of life of the - United Brethren where 
they form separate communities, which, 
however, is not always the case ; for, 
in many instances, congregations of the 
Brethren are situated in larger or 
smaller towns or villages, intermingled 
with the rest of the inhabitants ; in 
which cases, many of their peculiar re- 
gulations are, of course, out of the 
question. In their separate communi- 
ties, they do not allow the permanent 
residence of any persons as householders, 
who are not members in full communion, 
and who have not signed the " brotherly 
agreement," upon which their constitu- 
tion and discipline rest ; but they freely 
admit of the temporary residence among 
them, of such persons as are willing to 



conform to their external regulations. 
According to these, all kinds of amuse- 
ments, considered dangerous to strict 
morality, are forbidden, such as balls 
dances, plays, gambling of any kind, and 
all promiscuous assemblies of the youth 
of both sexes. These, however, are not 
debarred from forming, under proper 
advice and parental superintendence, 
that acquaintance with each other, which 
may lead to their future matrimonial 
connection. 

In the communities on the European 
continent, whither, to this day, many 
young persons of both sexes resort, in 
order to become members of the society, 
under the influence of religious motives, 
or a desire to prepare themselves for 
missionary service among the heathen, 
and where, moreover, the difficulties of 
supporting a family, limit the number 
of marriages, a stricter attention to this 
point becomes necessary. On this ac- 
count, the unmarried men and youths, 
not belonging to the families of the 
community, reside together, under the 
care of an elder of their own class, in a 
building called the Single Brethren's 
House. Here ordinarily, divers trades 
and manufactures are carried on, for 
the benefit of the house or of the com- 
munity, and here also, a cheap and 
convenient place is afforded for the 
board and lodging of those who are 
employed as journeymen, apprentices, 
or otherwise, in the families belonging 
to the congregation. Special oppor- 
tunities of edification are there afforded 
them daily ; and such a house is the 
place of resort, where the young men 
and boys of the families spend their 
leisure time, it being a general rule, 
that every member of the society shall 
devote himself to some useful occupa- 
tion. A similar house, under the guid- 
ance of a female superintendent, and 
under similar regulations, is called the 
Single Sisters' House, and is the dwell- 
ing-place of all unmarried females, not 
members of any family, or not employed 
as household servants. Even these 
regard the Sisters' House as their place 
of resort in leisure hours. Industrious 



252 



THE MORAVIANS. 



habits are here inculcated in the same 
way. 

In the communities of the United 
Brethren in Great Britain and America, 
the greater facilities for supporting fami- 
lies, and other circumstances, have super- 
seded the necessity of Single Brethren's 
Houses ; but they all have Sisters' Houses 
of the above description, which afford a 
comfortable asylum to aged unmarried 
females, while they furnish an oppor- 
tunity of attending to the further edu- 
cation and improvement of the female 
youth after they have left school. In 
the larger communities, similar houses 
afford the same advantages to such 
widows as desire to live retired, and are 
called Widows' Houses. The indivi- 
duals residing in these establishments 
pay a small rent, by which, and by the 
sums paid for their board, the expenses 
of these houses are defrayed, assisted 
occasionally by the profits on the sale 
of ornamental needle-work, &c, on 
which some of the inmates subsist. The 
aged and needy are supported by the 
same means. Each of the above men- 
tioned classes, — widows, single men and 
youths, single women and girls, — is 
placed under the special direction of 
elders of their own sex and condition, 
whose province it is to assist them with 
good advice and admonition, and to 
attend, as much as may be, to the 
spiritual and temporal welfare of each 
individual. The children of either sex are 
under the immediate care of the super- 
intendent of the single choirs, as these 
divisions are termed. Their instruction 
in religion, and in all the necessary 
branches of human knowledge, in good 
schools, carried on separately for either 
sex, is under the special superintend- 
ence of the stated minister of each com- 
munity, and of the Board of Elders. 
The spiritual welfare of the married 
people is also specially attended to, 
ordinarily by the minister of the con- 
gregation, and his wife. All these elders, 
of both sexes, together with the stated 
minister, to whom the preaching of the 
gospel is chiefly committed (although 
other eiders who may be qualified par- 



ticipate therein), form, together with 
the persons to whom the economical con- 
cerns of the community are entrusted, 
the Elders' Conference, or Board of 
Elders, in which rests the government 
of the community, with the concurrence 
of the committee elected by the inhabi- 
tants for all temporal concerns. This 
committee superintends the observance 
of all regulations, has charge of the 
police, and decides differences between 
individuals. Matters of a general na- 
ture are submitted to a meeting of the 
whole community, consisting either of 
all male members who are of age, or of 
a council elected by them. 

Public or private meetings are held 
in some congregations every evening in 
the week. Some of these are devoted 
to the reading of portions of Scripture, 
others to the communications of accounts 
from the missionary stations, and others 
to the singing of hymns or selected 
verses. On Sunday mornings, the church 
litany is publicly read, and sermons 
are preached, which, in most places, is 
the case likewise in the afternoon or 
evening. Discourses also are delivered 
to the congregation, in which the texts 
for the day are explained, and brought 
home to the particular circumstances of 
the community. Besides these regular 
means of edification, the festivals of the 
Christian Church, such as Easter, Whit- 
suntide, Christmas, &c, are comme- 
morated in a special manner, as well as 
some events of peculiar interest in the 
history of the society. Solemn church- 
music constitutes a a prominent feature 
of the means of edification, music in 
general being a favourable employment 
of the leisure of many. On particular 
occasions, they assemble expressly to 
listen to instrumental and vocal music, 
interspersed with hymns, in which the 
whole congregation joins, and occa- 
sionally with short addresses, while they 
partake together of a cup of coffee, tea, 
or chocolate, and light cakes, in token 
of fellowship and brotherly union. This 
solemnity is called a Love-Feast, and is 
in imitation of the custom of the Agapce 
in the primitive Christian churches. The 



L. D. VON SCHWEIXTTZ. 



253 



Lord's Supper is celebrated at intervals, 
generally by all communicant members 
together, with very solemn but sim- 
ple rites. Easter-morning is devoted 
to a solemnity of a peculiar kind. At 
sunrise, the congregation assembles in 
the burial-ground ; a service, accom- 
panied by music, is performed, expres- 
sive of the joyful hopes of immortality 
and resurrection, and a solemn comme- 
moration is made of all who have, in 
the course of the last year, departed 
this life from among them, and "gone 
home to the Lord" — an expression they 
often use to designate death. Consider- 
ing the termination of the present life 
no evil, but the entrance upon an eter- 
nal state of bliss to the sincere disciples 
of Christ, they desire to divest this event 
of all its terrors. The decease of every 
individual is announced to the commu- 
nity, in many congregations, by solemn 
music from a band of instruments. Out- 
ward appearances of mourning are dis- 
countenanced. The whole congregation 
follows the bier to the burial-ground 
(which is commonly laid out with great 
regularity and neatness), accompanied 
by a band, playing the tunes of well- 
known verses, which express the hope 
of eternal life and resurrection, and the 
corpse is deposited in the grave during 
the praying of the funeral litany. The 
preservation of purity, both of doc- 
trine and practice, is intrusted to 
the Board of Elders and its different 
members, who are to give instruction 
and admonition to those under their 
care, and make a discreet use of the 
established church-discipline. In cases 
of immoral conduct, or open disregard 
of the regulations of the society, the fol- 
lowing discipline is resorted to. If 
expostulations are unsuccessful, offen- 
ders are for a time withheld from par- 
ticipating in the holy communion, or 
called before the committee. For per- 
tinacious misconduct, or flagrant ex- 
cesses, the offender is dismissed from 
the society. 

The highest church -officers, generally 
speaking, are the Bishops, through whom 
the regular succession of ordination, 



transmitted from the ancient Church of 
the Bohemian and Moravian Brethren, 
is preserved, and who alone are autho- 
rized to ordain ministers, though they 
possess no authority in the government 
of the church, except such as they derive 
from some other office, being most fre- 
quently presidents of some Board of 
Elders. There are also presbyters, or 
stated ministers of congregations, and 
deacons. The degree of deacon is con- 
ferred upon young ministers and mis- 
sionaries, by which they are authorized 
to administer the sacraments. 

Females, although elders among their 
own sex, are never ordained ; nor have 
they a vote in the deliberations of the 
Board of Elders, which they attend for 
the sake of giving and receiving infor- 
mation. 

It now remains to give some account 
of the numbers and extent of the so- 
ciety. On the continent of Europe, 
and in Great Britain, the number of 
persons living in their different com- 
munities, or formed into societies closely 
connected with the church, does not ex- 
ceed twelve thousand, including chil- 
dren. Their number in the United 
States falls somewhat short of six thou- 
sand souls. Besides these, there are 
about three times this number of per- 
sons dispersed through Germany, Livo- 
nia, Switzerland, France, Denmark, 
Norway, Sweden, and Holland, who 
are occasionally visited by brethren, and 
confirmed in their religious principles, 
while they have no ecclesiastical con- 
nection with the Unity. These cannot 
be considered members of the society, 
though they may maintain a spiritual 
connection with it. The numbers of 
converts from heathen nations, are re- 
gularly reported, and now exceed 69,000 
souls, comprehending all those who are 
in any way under the care of the mis- 
sionaries. Indeed it never was the ob- 
ject of the Brethren's church to attempt 
the Christiauization of whole nations or 
tribes, as such must, in the majority of 
instances, be a merely nominal con- 
version. They profess to admit those 
only to the rite of baptism, who give 



254 



THE MORAVIANS. 



evidence of their faith, by the change 
wrought in their life and conduct. On 
this account, they have everywhere 
introduced among their converts from 
the heathen, a discipline similar to their 
own, as far as circumstances permit. 
It would be difficult to conceive, that 
the peculiar views, and the regulations 
of a society such as that of the United 
Brethren, could ever be adopted by 
any large body of men. They are best 
calculated for small communities. Any 
one desirous of separating from the 
society meets with no hinderance. 

The following is a succinct view of 
the principal establishments of the so- 
ciety. In the United States, they have 
settlements at Bethlehem, Nazareth, 
and Lititz, in Pennsylvania, and at 
Salem, in North Carolina. Bethlehem 
is, next to the mother community at 
Herrnhut, in Germany, their largest 
establishment. Besides these, there are 
congregations at Newport, in Rhode 
Island, at New York, at Philadelphia, 
Lancaster, and York ; at Graceham in 
Maryland ; and several country congre- 
gations scattered through Pennsylvania, 
the members of which chiefly dwell on 
their plantations, but have a common 
place of worship. There are four of 
this description in North Carolina, in 
the vicinity of Salem. The whole num- 
ber of congregations is twenty-two ; of 
these there are ten village congregations, 
four city, and eight country congrega- 
tions. The number of pastors and 
assistant pastors is twenty-four; two 
bishops, two administrators, four war- 
dens, and four principals of schools. 
The total number of members, at pre- 
sent, in the United States, is about six 
thousand. 

In England, their chief settlements 
are Fulneck near Leeds, Fairfield near 
Manchester, Ockbrook near Derby. 
Congregations likewise exist in the fol- 
lowing towns and villages : — London, 
Bedford, Kimbolton, Bath, Bristol, 
Leominster, Malmesbury, Devonport 
and Haverfordwest ; Wyke Mirfield, Go- 
mersal and Baildon in Yorkshire, Dukin- 
field in Cheshire, Salem in Lancashire, 



Woodford in Northamptonshire, Tyther- 
ton in Wiltshire, Brockwear and Kings- 
wood in Gloucestershire, Pertenhall and 
Riseley in Bedfordshire. In Scotland, 
there is only one congregation, viz., in 
the town of Ayr. In Ireland, there are 
settlements at Gracehill near Ballymena, 
and Gracefield near Magherafelt, and 
congregations in Dublin and at Cosote- 
hill (Cavan), Ballinderry (Antrim), 
Kilwarlin and Kilkeel (Down). 

On the continent of Europe. In Ger- 
many, Herrnhut near Zittan, Niesky 
near Goerlitz, Kleinwelke near Bautzen, 
Gnadenberg near Buntzlau, Gnadenfrey 
near Reiehenbach, Gnadenfeld near Cosel, 
Neusaitz on the Oder, Ebersdorf near 
Lobenstein, Neudietendorf near Gotha, 
Konigsfeld near Villingen, Neuwied near 
Coblentz, Gnadau near Magdeburg, 
Berlin and Rixdorf. In Denmark, 
Christiansfeld (Schleswig), in Holland, 
Zeyst near Utrecht. In Russia, at 
Sarepta near Astrachan. The classical 
and theological institutions in which 
candidates for the service of the Church 
ordinarily receive their education, are, as 
already stated, at Niesky and Gnaden- 
feld. There are also boarding schools 
established at many of the foreign set- 
tlements, of which those at Neuwied on 
the Rhine, are at present the most in 
repute. In England and Ireland, there are 
likewise flourishing schools for youths 
of both sexes, of which those at Fulneck 
in Yorkshire, have been the longest in 
existence, and are the most important. 
In these institutions, many children of 
Christian parents belonging to other 
denominations, have, in the course of 
the past half-century, received good 
and careful education, particular atten- 
tion being paid to their religious prin- 
ciples and their moral training. 

The number of individuals in actual 
communion with the Moravian Churches, 
attached to its several congregations on 
the continent of Europe, in Great Bri- 
tain, and in North America, is estimated 
at little more than 16,000. With these 
however, are connected by a very close 
spiritual bond, a numerous company, 
amounting to at least 100,000 persons, 



L. D. VON SCHWEINITZ. 



255 



members of other Protestant Churches, 
(especially the Lutheran and the Re- 
formed,) to whose edification and 
growth in grace, the Brethren's Church 
has for more than a century been per- 
mitted to minister, through the instru- 
mentality of servants appointed for that 
purpose, both stationary and itinerant. 
This important and extensive work, 
known as the work of the Diaspora, 
is carried on in almost every district of 
Protestant Germany, in Switzerland 
and the south of France, in Denmark, 
Norway and Sweden, in Poland, and in 
the Russian Baltic provinces of Livonia 
and Esthonia. In the spiritual care of 
the numerous societies scattered through 
these countries, about a hundred Breth- 
ren and Sisters are employed. In the 
United States of North America, much 
has been done of late years, for the reli- 
gious instruction and edification of the 
myriads of emigrants from the old 



world, who have found a home in the 
western states ; and in the north of Ire- 
land, similar efforts have been made for 
the spread of the Gospel among those 
who were u ignorant and out of the 
way," by means of the Brethren's Scrip- 
ture Readers' Society. 

Of the very extensive missionary 
work, in which the Brethrens' Church 
has been engaged for a period of a hun- 
dred and twenty years, some particulars 
will be found in the annexed statistics. 

The number of converts from the 
heathen in their congregations, now 
amounts to four times the number of 
which their flocks at home consist, and 
it is steadily increasing. In seventy-nine 
missionary stations, 294 missionaries 
have the pastoral charge of about 69,000, 
gathered from the nations enumerated 
below, of whom 20,234 were communi- 
cants. At the beginning of 1851, the 
distribution was as follows : — 



1732 
1754 
175G 
1775 
17G5 

1738 

1736 

1733 

1734 

1764 
1849 

1847 

1849 



Countries. 



Among the Negroes — 

West-India Islands — 
St. Thomas, St. Croix, and St. Jan.., 

Jamaica 

Antigua , 

St. Kitt's , 

Barbadoes and Tobago , 

South America — 

Surinam, &c , 

Among the Hottentots, Sfc. — 

South Africa , 

Among the Greenlanders — 

Greenland 

Among the Indians and Esquimaux- 

North America 

Ditto — Coast of Labrador , 

Central America , , 

Among the Negro Slaves — 

East Florida 

Among the Aborigines — 

Australia — Victoria 

Total 





Ci_ CO 

a} cs 

•° s 

S-2 


8 


26 


13 


36 


7 


19 


4 


11 


6 


18 


8 


55 


9 


55 


4 


23 


4 


13 


4 


30 


1 


4 


1 


2 


1 


2 


70 


294 



B ° 



10,087 

13,311 

8,021 

4,045 

5,811 

17,933 

6,106 

2,017 

490 

1,308 
20 



69.140 



256 



THE MORAVIANS. 



By rigid economy, by constant efforts 
to render the missions self-supporting, 
and because the missionaries forego the 
receipt of salary, the institutions are 
carried on at an annual expense of 
about £13,000; but the Brethren are 
few in number, and mostly poor, and 
are unable therefore to maintain, with- 
out much assistance such extensive mis- 
sions. They can seldom raise, them- 
selves, above a fourth part of the amount 
required. Distressing embarrassments 
have occasionally visited them, and they 
must long since have relinquished many 
of their stations, but for the bounty of 
benevolent friends, chiefly in England 
and Scotland, whose unceasing support 
can alone avert future difficulties. 



The following sketch of the origin and 
progress of the Greenland mission of the 
United Brethren, is from the pen of the 
Christian poet, James Montgomery, 
Esq., of Sheffield. Mr. Montgomery is 
a member of the Moravian Church, of 
■which his parents were missionaries: — 

In order to effect the benevolent pur- 
pose of converting the Greenlanders to 
the faith of Christ, Matthew Stach, and 
his cousin, Christian Stach, proceeded 
to Copenhagen early in the spring of 
1733. Nothing can more strikingly 
exhibit the zeal of those devoted ser- 
vants of Christ, than the truly apostolic 
spirit in which they entered upon their 
arduous labours in His vineyard. They 
literally obeyed the injunction of Christ 
to His disciples, when He sent them out 
to preach the Gospel : — " Take nothing 
for your journey, neither staves, nor 
scrip, neither bread, neither money, 
neither have two coats apiece. v "There 
■was no need of much time," says one 
of them, " or expense for our equip- 
ment. The congregation consisted chiefly 
of poor exiles, who had not much to 
give, and we ourselves had nothing but 
the clothes on ourbacks." Afew shillings 
constituted their pecuniary resources ; 
they travelled to Copenhagen on foot ; 
the unfavourable prospect on reaching 
that city did not dispirit them ; they 
committed their cause to God, fully 



persuaded that if their intentions were 
pleasing in His sight, He could be at no 
loss for ways and means of bringing 
them to Greenland, and of supporting 
and protecting them there. In this 
confident hope they were not disap- 
pointed ; — Count Pless, First Lord of 
the Bed-chamber, interested himself for 
them : and, at his recommendation, the 
King wrote a letter, with his own hand, 
to the Rev. Hans Egede, the Danish 
Missionary, in their behalf. 

In one of his conversations with them, 
Count Pless asked how they intended 
to maintain themselves in Greenland? 
Unacquainted with the situation and 
climate of the country, our Missionaries 
answered, " By the labour of our hands 
and God's blessing ;" adding, " that they 
would build a house, and cultivate a 
piece of land, that they might not be 
burdensome to any." He objected, that 
there was no timber fit for building in 
that country. "If this is the case," 
said our Brethren, " then we will dig 
a hole in the earth and lodge there." 
Astonished at their ardour in the cause 
in which they had embarked, the Count 
replied, " No, you shall not be driven 
to that extremity ; take the timber with 
you, and build a house ; accept of these 
fifty dollars for that purpose." 

When the Brethren arrived in Green- 
land, they experienced often the greatest 
difficulty in procuring a subsistence ; 
they now and then earned a little by 
writing for the Danish missionaries, till 
the stock of provisions at the colony 
began to fail. By this time, however, 
they had not only learned to be satisfied 
with very mean and scanty fare, but had 
also inured themselves to the eating of 
seals' flesh, mixing up a little oatmeal 
with train-oil. Such were some of the 
hardships endured by them. Yet even 
train-oil was a delicacy, compared to 
some of the fare which the calls of hun- 
ger obliged them to use. 

The Missionaries were plain men, 
who only knew their native tongue; 
and who, in order to acquire one of the 
most barbarous dialects upon earth, had 
to learn the Danish language first, that 



JAMES MONTGOMERY. 



257 



they might avail themselves of the 
grammar of the Rev. Hans Egede. So 
successful, however, has been this mis- 
sion, that now nearly the whole of the 
Greenland population, in the neighbour- 
hood of three out of four of their settle- 
ments, is become Christian. The state 
of society is wonderfully changed, and 
spiritual instruction, through the medium 
partly of the Danish, as well as Mora- 
vian teachers, is at least as universal in 
those frozen regions as in our own 
country. Here also the desire for the 
Gospel is spreading among the heathen 
on the southern shores ; and a fourth 
settlement near Statenhuk, the southern- 
most point of Greenland, has been 
established for their benefit in faith and 
hope, and has been greatly blessed. It 
has been named Fredericksthal. 

The account of the conversion of the 
first Greenlander deserves a particular 
recital:— On the 2d of June, 1738, 
write the Missionaries, " many South- 
landers visited us. Brother Beck, at 
the time, was copying a translation of 
that portion of St. Luke's Gospel which 
relates the agony of our Saviour in the 
garden. He read a few sentences to 
the heathen ; and, after some conversa- 
tion with them, he gave them an account 
of the creation of the world, the fall of 
man, and his redemption by Christ. In 
speaking on the latter subject, the Spirit 
of God enabled him to enlarge, with 
more than usual energy, on the suffer- 
ings and death of our Saviour, and to 
exhort his hearers seriously to consider 
the vast expense at which Jesus had 
ransomed the souls of his people. Upon 
this, the Lord opened the heart of one 
of the company, whose name was 
Kayarnak, who, stepping up to the 
table in an earnest manner, exclaimed 
* How was that ? Tell me that once 
more; for I too desire to be saved.' 
These words, which were such as had 
never before been uttered by a Green- 
lander, penetrated the soul of Brother 
Beck, who, with great emotion, gave 
them a fuller account of the life and 
death of our Saviour, and the scheme 
of salvation through Him. Some of 



the Paeans laid their hands on their 
mouth, which is their usual custom, 
when struck with amazement. On 
Kayarnak an impression was made that 
was not transient, but had taken deep 
root in his heart. By means of his 
conversation, his family, (or those who 
lived in the same tent with him,) were 
brought under conviction ; and, before 
the end of the month, three large fami- 
lies came with all their property, and 
pitched their tents near the dwelling of 
our Brethren, ' in order,' as they said, 
' to hear the joyful news of man's re- 
demption.'" — Kayarnak became emi- 
nently serviceable to the missions, as a 
teacher of his countrymen, and adorned 
his Christian profession till his death. 

A great change took place, from this 
time, in the mode adopted by the 
Brethren in their endeavours to instruct 
the natives. The method hitherto pur- 
sued by them, consisted, principally, in 
speaking to the heathen of the existence, 
the attributes, and perfections of God, 
and enforcing obedience to the divine 
law; hoping, by these means, gradually 
to prepare their minds for the reception 
of the sublimer and more mysterious 
truths of the Gospel. Abstractedly 
considered, this method may appear the 
most rational ; but, when reduced to 
practice, it was found wholly ineffectual. 
For five years, the Missionaries had 
laboured in this way, and could scarcely 
obtain a patient hearing from the 
savages. Now, therefore, they deter- 
mined, in the literal sense of the words, 
to preach at once, Christ and Him 
crucified. No sooner did they declare 
unto the Greenlanders the " Word of 
Reconciliation" in its native sim- 
plicity, than they beheld its converting 
and saving power. This reached the 
hearts of their audience, and produced 
the most astonishing effects. An im- 
pression was made, which opened a 
way to their consciences, and illumined 
their understandings. They remained 
no longer the stupid and brutish crea- 
tures they had once been ; they felt 
they were sinners, and trembled at their 
danger; they rejoiced in the Saviour, 



258 



THE MORAVIANS. 



and were rendered capable of more 
exalted pleasures than those arising 
from plenty of seals, and the low grati- 
fication of sensual appetites. A sure 
foundation being thus laid in the know- 
ledge of a crucified Redeemer, the mis- 
sionaries soon found that this supplied 
their young converts with a powerful 
motive to the abhorrence of sin, and the 
performance of every moral duty towards 
God and their neighbour ; taught them 
to live soberly, righteously, and godly 
in this present world ; animated them 
with the glorious hope of life and im- 
mortality ; and gave them the light of 
the knowledge of the glory of God, as 
the Creator, Preserver, and Moral Gov- 
ernor of the world, in a maimer far 



more correct and influential than they 
could have hoped to attain, had they 
persevered in the first mode of instruc- 
tion. The Missionaries themselves 
derived benefit from this new method 
of preaching. The doctrines of the 
Cross of Christ warmed, and enlivened 
their own souls in so powerful a man- 
ner, that they could address the heathen 
with uncommon liberty and fervour, 
and were often astonished at each other's 
power of utterance. In short, the hap- 
piest results have attended this practice, 
not only at first, and in Greenland, but 
in every other country where the Breth- 
ren have since lahoured for the conver- 
sion of the heathen. 



259 



THE BAPTISTS. 



BY REV. F. A. COX, D.D., LL.D., 

LONDON. 



The two great peculiarities of the 
Baptist denomination respects the mode 
and subjects of baptism. In the former 
they differ from the Independents, or, 
as they are controversially called, the 
Paedobaptists ; in the latter with the 
communions that agree with the Church 
of England, in thinking that children 
ought to be " discreetly dipped." 

In support of their views respecting 
the mode, they maintain that the 
Greek word, of which baptism is but 
the English form, properly and exclu- 
sively signifies immersion, and that, 
consequently, the command to baptize 
can only be fulfilled in this manner. 
Hence the idea entertained by many 
that the application of water in any 
way, by sprinkling, pouring, or plung- 
ing, as equally legitimate, according 
to the design of the institution, they 
entirely repudiate. In the critical 
discussion of the subject, some of 
their body also zealously argue that 
immersion is not at all a mode of bap- 
tism, but is baptism itself ; on the same 
ground that to represent immersion as 
a mode of immersion would be a pal- 
pable absurdity ; and this would seem 
obvious enough if it be admitted that 
the Greek term can only be represented 
by the word immersion. In proof of 
this, the Baptists allege — 

1. That the term is used in the sense 
of immersion throughout the whole ex- 
tent of Greek literature, as the dipping 
of a pitcher in water, dipping an arrow 
in poisonous matter, dipping a pen in 
ink ; that persons the most profoundly 
skilled in the original language of 



Scripture, and in the history of the 
Christian Church, have admitted this 
to be the primary signification and the 
primitive practice ; and that the use of 
the term in the modern Greek corrobo- 
rates this translation. 

2. That the circumstances attending 
the administration of the ordinance of 
baptism at the introduction of Chris- 
tianity, as recorded in the New Testa- 
ment, are equally significant and con- 
clusive. They remark that persons 
were " baptized in Jordan," (Matt, iii, 
6 ; Mark i. 9 •) " in the river Jordan," 
(Mark i. 5 ;) that baptize cannot, there- 
fore, mean to pour, because to pour 
applies to the element, not to the person; 
and in that case the water would be 
said to be poured upon the person, not 
the person poured in or into the water ; 
nor can it mean to sprinkle, for it is 
evidently needless to place a person in 
a river to sprinkle a little water upon 
him, nor is it ever done by those who 
maintain that sprinkling is baptism. 
The Baptists also remark that Jesus, 
after having been baptized, " went up 
straightway out of the water," (Matt.iii. 
16 ;J that "both Philip and the eunuch 
went down into the water;" that the 
latter was baptized while there, and that 
they both came " up out of the water, 1 ' 
(Acts viii. 38, 89 ;) circumstances which 
plainly show that to baptize is to dip 
under water ; they also refer to the ex- 
pression, " buried with Christ by bap- 
tism," as implying that in baptism 
persons were " buried " in the water ; 
and that when the gift of the Spirit 
on the day of Pentecost, (Acts i. 5,) ii 



260 



TEE BAPTISTS. 



called a baptism, and our Lord says of 
his last agony, " I have a baptism to be 
baptized with," (Luke xii. 20 ;) there 
is an evident allusion to the fulness of 
that gift, and the depth of those suffer- 
ings, both of which find an emblem in 
immersion, but none in the use of a 
little water, as in pouring or sprink- 
ling. 

But as it regards the mode of bap- 
tism, this body of Christians contend 
that they are not distinguished from 
the vast mass of the Christian world. 
They appeal to the testimonies of eminent 
divines, not of their own body, and to 
the practices of the Catholic, the old 
English Episcopal Church, and to the 
Greek and Armenian Churches of the 
present day. The following may be 
regarded as a specimen of such Paido- 
baptist evidence on the subject : — 
"They (the primitive Christians) led 
them into the water, and with no other 
garments but what might serve to cover 
nature, they at first laid them down in 
the water as a man might be laid in 
a grave, and then they said these 
words, ' / baptize or wash thee in the 
name of the Father, and of the Son, and 
of the Holy Ghost.' Then they raised 
them up again, and clean garments 
were put on them : from whence 
came the phrases of being baptized into 
Christ's death ; of being buried with 
him by baptism into death; of our be- 
ing risen with Christ, and of our 
putting on the Lord Jesus Christ ; of 
putting off the old man and putting 
on the new. (Rom. vi. 3-5 ; Col. ii. 
12, iii. 1-10 ; Rom. xiii. 14."— Bishop 
Burnet, Ex. xxxix. Art., p. 374. "To 
baptize signifies to plunge, as is granted 
by all the world." — Bishop Bossuet. 
" The word baptize signifies to im- 
merse, and the right of immersion was 
observed by the ancient church ; and 
from these words it may be inferred 
that baptism was administered by 
plunging the whole body under water." 
—Calvin. Obs. on John iii. 23. "The 
custom of the ancient churches w r as not 
sprinkling, but immersion." — Bishop 
Taylor, Duct, dubit. B. iii. "The per- 



son baptized went down into the water, 
and was, as it were, buried under it." — 
Bishop Pearce. Note on 1 Cor. xv. 29. 
" We grant that baptism, then, (in the 
primitive times,) was by washing the 
whole body. Though we have thought 
it lawful to disuse the manner of dip- 
ping, and to use less water, yet we 
presume not to change the use and sig- 
nification of it." — Baxter. On Matt, 
iii. 6. The same writer says, " There- 
fore, in our baptism, we are dipped 
under water, as signifying we are 
dead and buried to sin.^ — On Rom. 
vi. 4. "It being so expressly declared 
here (Rom. vi. 4, and Col. ii. 12) that 
we are buried with Christ in baptism, 
by being buried under water, and the 
argument to oblige us to a conformity 
to his death by dying to sin being 
taken hence, and this immersion being 
religiously observed by all Christians 
for thirteen centuries, and ap- 
proved by our church, and the change 
of it into sprinkling, even without any 
allowance from the Author of the insti- 
tution, or any license from any council 
of the church, being that which the 
Romanist still urgeth to justify his re- 
fusal of the cup to the laity, if it were 
to be wished that this custom might 
again be of general use." — Whitby. 
Note on Rome vi. 4. " In England, of 
late years, I ever thought the parson 
baptized his OAvn fingers, rather than 
the child." — Seiden. "It is certain 
that, in the words of Rom. vi. 3, 4, 
there is an allusion to the manner of 
baptism, which was by immersion." — 
Whilejield. Eighteen Sermons. " ' Bu- 
ried with him in baptism.' It seems 
the part of candour to confess that here 
is an allusion to the manner of baptiz- 
ing by immersion, as most usual in 
those early times." — Doddridge. The 
same excellent writer, noticing the case 
of Philip and the eunuch, says, " It 
would be very unnatural to suppose that 
they went down into the water, merely 
that Philip might take up a little water 
in his hand to pour on the eunuch." 
" Mary Welsh, aged eleven days, was 
baptized, according to the first church, 



REV. DR. COX. 



261 



and the rule of the Church of England, 
by immersion" — Wesley. Journal of 
the time he passed in Georgia. 

It would be exceedingly easy to add 
to these statements multitudes of similar 
testimonies ; such as that of 

Beza. — " Christ commanded us to 
be baptized, by which word it is certain 
immersion is signified ;" — or, 

Vitringa. — " The act of baptizing is 
the immersion of believers in water ; 
this expresses the force of the word ; 
thus also it was performed by Christ 
and his apostles ;" — or, 

Salmasins. — u Baptism is immer- 
sion, and was administered in ancient 
times according to the force and mean- 
ing of the word ;" — or, 

Archbishop Tillotson. — " Anciently, 
those who were baptized were im- 
mersed and buried in the water, to re- 
present their death to sin, and then did 
rise up again out of the water, to sig- 
nify their entrance upon a new life, and 
to these customs the apostle alludes, Ro- 
mans vi. 2-6 ;" — or, 

Dr. Campbell. — " The word baptize, 
both in sacred writers and classical, 
signifies to dip, to plunge, to immerse." 

The words of Martin Luther are re- 
markable : — " I could wish that such 
as are to be baptized should be com- 
pletely immersed into water, according 
to the meaning of the word, and the 
signification of the ordinance ; not be- 
cause I think it necessary, but it would 
be beautiful to have a full and perfect 
sign of so perfect and full a thing ; as 
also, without doubt, it was instituted 
by Christ." 

With regard to the subjects of 
baptism, the distinction of the Baptists 
from other denominations of Christians 
is, that they require a personal profes- 
sion of faith in Christ as an indispen- 
sable requisite to the ordinance. They 
insist on the absolutely personal nature 
of true religion, which in none of its 
acts can be performed by proxy, or 
that those who are unconscious, as in- 
fants, of what is done can be members 
of the Christian Church, or competent 
to its institutions; that, in fact, the 



concurrence of the sanctified mind is 
the essential element of all Christian 
obedience. One of their writers asks, 
as all do in one form of expression or 
another, " Ought the profession of 
Christianity to be a matter of mere im- 
position, or a matter of free conviction 
and choice ? and if religion be personal, 
all religious acts and ordinances must 
be so ? It is plain that acts and ordi- 
nances of a different description would 
be out of harmony with the character 
of religion itself." .... "Believers, 
and believers only," it is further said, 
" who have been convinced by the 
Word and Spirit of God that they are 
in a sinful and dangerous condition, and 
who have been guided by the same 
Word and Spirit to the Lord Jesus 
Christ, as a Redeemer able and willing 
to forgive, and sanctify, and save them ; 
these, and these only, are the proper 
subjects for the significant and solemn 
ordinance of baptism." 

The Baptists plead the various in- 
stances recorded in the New Testament 
as confirmatory of their views of what 
they distinctively denominate " be- 
lievers' baptism," as exclusively theirs. 

Those baptized by John confessed 
their sins. (Matt. iii. 6.) The Lord 
Jesus Christ gave the command to 
teach and baptize. (Matt, xxviii 19 ; 
Mark xvi. 15, 16.) At the day of Pen- 
tecost, they who gladly received the 
word were baptized, and they after- 
wards continued steadfastly in the 
Apostles' doctrine and fellowship. (Acts 
ii. 41, 42, 47.) At Samaria, those 
who believed were baptized, both men 
and women. (Acts viii. 12.) The 
eunuch openly avowed his faith, (in 
reply to Philip's statement — If thou 
believest with all thine heart thou 
mayest,) and went down into the wa- 
ter and was baptized. (Acts viii. 35, 
39.) Saul of Tarsus, after his sight was 
restored, and he had received the Holy 
Ghost, arose and was baptized. (Acts 
ix. 17, 18.) Cornelius and his friends 
heard Peter, received the Holy Ghost, 
and were baptized. (Acts x. 44-48.) 
Lydia heard Paul and Silas ; the Lord 



262 



THE BAPTISTS. 



opened her heart, and she was baptized, 
and her household. Paul afterwards 
went to her house and comforted the 
brethren. (Acts xvi. 14, 15, 40.) The 
jailor, and all his house, heard the 
word, and were baptized, believing and 
rejoicing in God. (Acts xvi. 32, 34.) 
Crispus, and all his house, and many 
Corinthians, heard, believed, and were 
baptized. (Acts xviii. 8.) The disciples 
of Ephesus heard and were baptized. 
(Acts xix. 5.) The household of Ste- 
phanus, baptized by Paul, were the 
first fruits of Achaia, and addicted 
themselves to the ministry of the saints. 
(1 Cor. i. 16; xvi. 15.) 

In opposition to many who deny the 
perpetuity of baptism, the Baptists 
maintain that the ordinance is as obli- 
gatory at the present time as it was 
at its first institution ; assigning the 
following reasons for this persuasion : — 

1. That baptism was divinely insti- 
tuted as an ordinance of the Christian 
religion, and administered by inspired 
apostles to both Jews and Gentiles, is 
plain from the preceding remarks. 

2. There is no intimation that the 
law of baptism was designed to be re- 
stricted to any nation, or limited to any 
period of time. It is a general law, 
without any restriction, except that 
which refers to character — "he that 
believeth." 

3. A Divine law must continue obli- 
gatory until it is repealed by Divine 
authority. There is no intimation in 
the Scriptures that the law of baptism 
has been repealed, and therefore there 
is no reason to suppose its obligation 
has ceased. 

4. The permanent duration of the 
ordinance is plainly implied in the pro- 
mise, " Lo, I am with you always, 
even to the end of the world." (Matt, 
xxviii. 19, 20.) This important pro- 
mise was given at the time the ordi- 
nance was instituted, and it plainly 
supposes the continuance of baptism 
*' even to the end of the world." 

5. Baptism is connected with the 
most important doctrines, duties, and 
privileges of the Gospel. The Saviour 



connects it with the doctrine of the 
Trinity ; preaching and believing the 
Gospel ; fulfilling all righteousness ; and 
the promise of salvation. (Matt. iii. 15 ; 
xxviii. 19 ; Mark xvi. 16.) Paul con- 
nects it with the death, burial, and 
resurrection of Christ ; with the be- 
liever's dying unto sin, living unto 
God, and putting on Christ. (Rom. vi, 
3, 4 ; Gal. iii. 27.) He connects it 
also with " one body, one Spirit, one 
hope, one Lord, one faith, one God and 
Father of all." (Eph. iv. 4-6.) Peter 
connects it with the " remission of sins." 
(Acts ii. 38.) And also with salvation 
and a good conscience. (1 Peter iii. 21.) 
To discontinue the ordinance would be 
to dissolve its connection with all these 
doctrines, duties, and privileges. And 
who, without authority from the Divine 
Author of the institution, can do this 
with impunity? 

6. Baptism answers all the purposes 
at this day which it answered in the 
first age of Christianity, and these are 
as needful now as they were then. No 
reason can be assigned for the observ- 
ance of the ordinance in the Apostles' 
days, which will not apply in all its 
force to believers in every age of the 
Christian Church. 

7. The above considerations afford 
incontestible proof of the perpetuity of 
Christian baptism, and show that its 
observance is as obligatory at present 
as it "was in the days of the Apostles ; 
and that it will continue to be as ob- 
ligatory until the consummation of all 
things. 

8. It being thus evident from the 
Scriptures that baptism is designed by the 
Head of the Church to be co-existent with 
the Gospel system, as a constituent part 
of it, and co-extensive with repentance 
toward God and faith toward the Lord 
Jesus Christ ; it is manifestly a great 
error to imagine that the obligation to 
baptism has ceased. There is not the 
slightest foundation for such opinion ; 
against it there is the strongest evi- 
dence. Should this fall into the hands 
of any who dispute this statement, we 
would entreat them seriously to consider 



REV. DR. COX. 



263 



whether they are not, through their 
mistaken opinions regarding the per- 
petuity of water baptism, doing great 
dishonour to the Saviour by disobeying 
his command, and to the Holy Spirit, 
by rejecting his written will, in setting 
aside what the Scriptures so plainly 
teach to be binding on all believers to 
the end of the world. 

9. To suppose that the necessity of 
water baptism is superseded by the 
baptism of the Holy Ghost, is mani- 
festly erroneous on two accounts : — 

First : There is now, in the Scriptu- 
ral sense of the words, no baptism of 
the Spirit. No miraculous gift, no 
converting operation, no sanctifying in- 
fluence of the Spirit, is ever, by the 
inspired writers, called the baptism of 
the Holy Ghost, except what took place 
on the day of Pentecost, and at the first 
calling of the Gentiles in the house of 
Cornelius. On these two occasions the 
promise of baptism in the Holy Ghost 
was fulfilled, and in reference to no 
other events do the sacred writers 
speak of the baptism of the Holy Ghost. 
The bestowment of the Spirit on these 
two occasions is quite different from 
every former and every subsequent be- 
stowment of the Spirit, so far as our 
knowledge extends. As the Word of 
God mentions no other baptism in the 
Holy Ghost than what took place at 
Pentecost, and in the house of Corne- 
lius, we have no warrant to expect the 
Scriptural baptism of the Spirit in the 
present day. We may, indeed, expe- 
rience the converting and sanctifying 
influences of the Holy Spirit, but these 
influences are not the Scriptural bap- 
tism of the Spirit, nor ought we to call 
them the baptism of the Spirit. But if 
there is now, in the Scriptural sense, 
no baptism of the Spirit, how can we 
reasonably suppose that baptism in 
water is rendered unnecessary by our 
being baptized in the Spirit? 

Secondly: But supposing every be- 
liever was as truly baptized in the Holy 
Ghost as Cornelius was, this would in 
no wise diminish his obligations to be 
baptized in water. Did not the Apostle 



Peter command the Pentecostal converts 
to be baptized ? And is it not expressly 
recorded that they were baptized ? Did 
not the same inspired Apostle command 
Cornelius and his friends to be baptized 
in water, and assign their being baptized 
in the Holy Ghost as a reason for their 
being baptized in water? "Can any 
man forbid water, that these should not 
be baptized, who have received the 
Holy Ghost as well as we ?" Is it not 
passing strange that what an inspired 
Apostle urged as a reason for the ob- 
servance of water baptism, should be 
adduced by some professing Christians 
as a reason for their neglect of that 
baptism ? 

Having stated the principles, we pro- 
ceed to a brief history of the Baptists. 
They claim for themselves the highest 
antiquity, inasmuch as they plead 
apostolic authority and practice, and 
find multitudes from the earliest times 
who have maintained their sentiments, 
and administered the ordinances of re- 
ligion in the same manner. Mosheim 
states that the " true origin of that 
sect which acquired the denomination 
of Anabaptists, is hidden in the depths 
of antiquity ; " and Cardinal Hosius, 
chairman of the Council of Trent, in 
1555, says, " if the truth of religion 
were to be judged of by the readiness 
and cheerfulness which a man of any 
sect shows in suffering, then the opinions 
and persuasions of no sect can be truer 
or surer than those of the Anabaptists ; 
since there have been none for twelve 
hundred years past, that have been 
more grievously punished." Bishop 
Burgess remarks, that the early British 
churches bore a striking resemblance to 
the model institution at Jerusalem." 

It must be observed that the denomi- 
nation of Baptists as at present existing, 
regard the term Anabaptists as a term 
of reproach, because it seems to identify 
them with the Anabaptists of Munster, 
who were guilty of great excesses at the 
time of the Reformation in Germany, 
and adopted sentiments which they 
entirely disclaim. The only point in 
which there seems to be an agreement, 



264 



THE BAPTISTS. 



is that of the rejection of infant baptism. 
The Baptists only baptize those whom 
they conceive to have been unbaptized 
before, because they deny the validity 
of any baptism which is not practised 
by immersion, and on a personal pro- 
fession of faith in Christ. 

Christianity was introduced into Bri- 
tain in the first century, probably by 
Claudia, a lady of Wales, who was con- 
verted by Paul at Rome ; and during 
the second century, it made considerable 
advances. Several churches were formed 
which suffered severely from the perse- 
cuting edicts of Diocletian. They main- 
tained however their Christian integrity 
and purity ; but under the patronage of 
the State in the person of Constantine, 
they became corrupt and relapsed into 
Pelagianism. A considerable number 
however were reclaimed through the 
labours of two Welchmen, and were 
rebaptized in the river Allen, near 
Chester, about a.d. 410. Thirty years 
afterwards, immorality prevailed to such 
an extent, that the more pious with- 
drew into solitudes, while the rest 
united their system with that of Druid- 
ism. The main body of the Christian 
church, as Dr. Thomas Fuller relates, 
was located in Wales. 

Such was the general condition of 
ecclesiastical society when Austin reached 
Britain, by whose influence ten thousand 
persons we e converted to that church, 
and on Christmas Day, a.d. 598, were 
baptized in the river Swale, near York. 
In this there was no compulsion, each 
one being left to act voluntarily. Austin 
sent into Wales to the original pas- 
tors and churches, but after several 
conferences, they declined his proposal 
to baptize children or minors. Many 
of the Welch churches were destroyed 
by military force, and a fierce contro- 
versy arose between the ancient British 
Christians, and the converts of Austin 
on the proper subjects of baptism, which 
was of long continuance. Neither 
Constantine, nor the sons of Sebert, the 
Christian king of the East Saxons were 
baptized in infancy. The history of 
the first baptism in England by Eede, 



is an exact counterpart of the histories 
of baptisms in the East, when converts 
were immersed in rivers or in the sea. 
Neither Gildus nor Bede furnish evidence 
of infant baptism for the first six cen- 
turies. 

Saxon Christianity relapsed into all 
but Paganism ; but after three centuries, 
the Baptists again emerged from ob- 
scurity. 

Collier tells us that the confused state 
of the country allowed some of the 
Waldenses or Albigenses of the eleventh 
century to visit it. They were so suc- 
cessful among all classes, that William 
the Conqueror became alarmed, and 
decreed, says Newton, " that those who 
denied the Pope should not trade with 
his subjects." 

Another colony of people, belonging 
to a numerous sect of fanatics, says 
Lingard, " who infested the north of 
Italy, Gaul, and Germany, and who 
were called Puritans," is said to have 
come into England. Usher calls them 
Waldenses, from Aquitain ; Spelman 
calls them Publicans, (Paulicians,) but 
says they were the same as the Wal- 
denses. They gained ground, and 
spread themselves and their doctrines 
all over Europe. They laboured to win 
souls to Christ, and were guided only 
by the Word of God. They rejected all 
the Roman ceremonies, refused to bap- 
tize infants, and preached against the 
Pope. Thirty of these were put to 
death near Oxford. The remainder of 
them worshipped in private, until Henry 
II. came to the throne, in 1158, when, 
from the mildness of his measures, they 
appeared again publicly. It was now 
discovered that these people had several 
houses of the Albigensian order in Eng- 
land. Collier observes, wherever this 
heresy prevailed, the churches were 
either scandalously neglected or pulled 
down. Infants, Hoveden tells us, were 
not baptized by them. The conflicts 
between the sovereigns of this kingdom 
and the archbishops, during the twelfth 
and thirteenth centuries, permitted the 
Baptists to propagate their sentiments 
very extensively, unmolested. The 



BET. DR. COX. 



265 



sword not being in the hand of the 
clergy, they employed the friars to 
preach down heresy ; but their conduct 
disgusted the people. 

The English Baptists were much re- 
vived and increased by the visit of 
Walter Lollard, a Dutchman. " He 
was remarkable," says Mosheim, " for 
his eloquence and writings." He was 
an eminent barb or pastor among the 
Begherds, in Germany, who, Dr. Wall 
says, baptized anew all who came over 
to their party. He was in sentiment 
the same as Peter de Bruis. About 
this period, 1338, colonies of weavers, 
Waldenses, came into the county of 
Norfolk. These people made little noise, 
though they existed in almost all the 
countries of Europe. Although the 
same in religious views as the Paterines, 
Picards, and Waldenses, they were now, 
says Hallam, called Lollards. There 
had appeared in England, up to this 
time, about twenty good men, preachers 
of the Gospel, so that the soil was pre- 
pared, Sir James Mackintosh says, for 
after reformers. The Baptists now 
adopted a plan of dropping their written 
sentiments against popery in the way 
of the members of Parliament. In 
1368, thirty errors in matters of religion 
■were charged on the people in the 
neighbourhood of Canterbury ; one was, 
Du Pin tells us, that children could be 
saved without water baptism ; but 
none, says Fox, gave baptism to chil- 
dren at this time but for salvation. 

Their numbers and decided hostility 
to the hierarchy aroused their adver- 
saries to adopt severe measures; and in 
1400, a law was passed, sentencing 
Lollards to be burned to death. In 
Norfolk they abounded, and there they 
suffered severely. Bonnar asked where 
the church was before Luther ? Fox 
says, the answer might have been, 
" Among the Lollards in the diocese of 
Norwich." The first martyr under this 
law was Sir William Sawtre, who was 
of Baptist sentiments. Still the Bible- 
men increased, and became dangerous 
to the Church. It is said they amounted 
to one hundred thousana. 



The printing of the Scriptures called 
forth Colet, Latimer, and others, to 
preach publicly, which aided the Bible- 
men, and led the way to the changes 
made by Henry VIII. Tyndale's New 
Testament threw a flood of light upon 
the English nation. The king's mis- 
understanding with the Pope led him to 
relieve and encourage the Lollards 
everywhere ; and their brethren, with 
foreigners of every sentiment, flocked 
into England to enjoy liberty, and 
strengthen true religion. A book of the 
Lollards, entitled u The Sum of the 
Scriptures," was examined by the arch- 
bishop ; he condemned the party who 
circulated it, for denying the baptism 
of the Church. Fourteen Mennonite 
brethren suffered death cheerfully ; and 
the reproach of Anabaptism now sup- 
planted that of the word Lollardism. 
These martyrdoms did not check their 
sentiments, but rather led men to inves- 
tigate them ; and such was the alarm 
of the clergy, that a convocation was 
called, seventy-six of their alleged errors 
condemned, and measures devised for 
their suppression. 

Under Edward, the penal laws were 
repealed ; the prisons were thrown open ; 
and many who had expatriated them- 
selves returned. The island was now 
divided into three religious sections, the 
Baptists, the Episcopalians of Rome, 
and the rigid Reformers from Geneva ; 
these all had liberty to speak and print. 
The Baptists were soon charged with 
proselytizing; and they became, Bishop 
Burnet says, very numerous in England. 
The clergy, not having the control of 
the sword, published their views on 
baptism ; but the Baptists replied, 
" Children are of Christ's kingdom 
without water," (Luke xviii. 16.) So 
numerous were the Baptists, that in one 
town five hundred were said to live ; 
and, as books did not answer the in- 
tended purpose, a commission was in- 
trusted to Cranmer for their suppression, 
which entailed sufferings on many. The 
general pardon of 1550 again excepted 
the Baptists ; the churches in Kent were 
disturbed,and some eminent men suffered. 



266 



THE BAPTISTS. 



On Queen Mary's accession to the 
throne, all statutes in favour of the 
Protestant religion were repealed. Many 
Nonconformists left the kingdom, but 
some exposed, to use Calvin's language, 
the fopperies of the hierarchy of Eng- 
land, which awakened the revenge of 
Mary's council. Measures were devised 
to stay Anabaptism ; these brethren, 
notwithstanding, boldly declared, 1st, — 
That infant baptism was anti-Scriptural. 
2d, — That it originated with popery ; 
and, 3d, — That Christ commanded 
teaching to go before baptism. Mary's 
anger spent itself more particularly on 
the reformers. 

Elizabeth's reign promised liberty, 
but the conflicting opinions of the nation 
on the subject of religion reflected, she 
thought, on her prerogative. Not 
having succeeded in silencing the Bap- 
tists by proclamation, she commanded 
all Anabaptists to depart out of the 
kingdom within twenty-one days. 

On Queen Elizabeth's demise, James, 
king of Scotland, was welcomed to the 
throne. In Scotland he had experienced 
interruptions in his councils from the 
national clergy ; and in his new situa- 
tion many of these refused subscription 
to his articles of religion. To these 
indomitable spirits, James observed, 
" Your scruples have a strong tincture 
of Anabaptism." The king subse- 
quently refused all concessions to Non- 
conformists. 

The misrepresentations by which the 
Psedobaptists assailed the sentiments of 
the Baptists at this period in reference 
to infant salvation were well calculated 
to prejudice their cause. The Menno- 
nite brethren, or family of love, who had 
for half a century maintained their posi- 
tion in the kingdom, memorialized the 
king on these misrepresentations, hoping, 
from his inaugural declaration, to obtain 
protection ; but their prayer was disre- 
garded, and their situation became 
increasingly critical. Mr. Wightman, 
a Baptist, was convicted of divers here- 
sies, December 14th, 1611, and was 
burnt soon after. Thus the first and 
the last martyrs in England were Bap- 



tists. Mr. Smyth, a leading minister 
among the Baptists, and his brethren, 
were the first to publish a work against 
persecution. It was entitled, " Perse- 
cution Judged and Condemned." This 
book was dedicated " to all that truly 
wish Jerusalem's prosperity and Baby- 
lon's destruction." It is well written : 
it mentions the long and harassing suf- 
ferings which the Baptists had been 
exposed to, and the patience with which 
they had endured them. In further 
vindication of their views, a Dutch 
work was translated, entitled, "A plain 
and well-grounded Treatise concerning 
Baptism." The contents of this little 
book occasioned considerable alarm, and 
the council was prevailed on to issue a 
proclamation against the Baptists and 
their books. They once more appealed 
to the king ; avowed nobly their pecu- 
liarities, represented the hardships and 
grievances they had endured under his 
government, and entreated some miti- 
gation of his measures. Their appeal, 
however, proved of no avail. 

Charles the First, in 1625, succeeded 
to the throne of his father. Many 
Baptists, among others, who are usually 
denominated The Puritan fathers, had 
already left England, and fled to 
America. 

" Early in the sixteenth century," 
writes Mr. Magoon, " in England, Sir 
Edward Coke, being in Church, where 
lawyers went in those early times, he 
one day discovered a lad taking notes 
during service. Being pleased with the 
modest worth of the lad, he asked his 
parents to permit him to educate their 
emulative son. Coke sent him to 
Oxford University. He drank from 
the fountains of knowledge, and in 
those draughts he found 

The sober certainty of waking bliss.' 

" ' As the hart panteth for the water 
brooks,' he longed for the wisdom that 
rouses the might which so often and so 
long slumbers in a peasant's arm. He 
communed with the past and with his 
own startling thoughts. He summoned 
around him the venerable sages of an- 



REV. DR. COX. 



267 



tiquity, and in their presence made a 
feast of fat things. 

'A perpetual feast of nectared sweets, 
Where no rude surfeit reigns. ' 

" At the fount of holiest instruction 
he cleared his vision ; and from the 
mount of contemplation, breathed in 
worlds to which the heaven of heavens 
is but a veil. 

" But his soul was too free for the 
peace of his sycophantic associates ; his 
principles were too philanthropic for the 
selfishness of that age ; the doctrines 
which he scorned to disavow, were too 
noble for Old England, — and he sought 
an asylum among the icy rocks of this 
wilderness world. He came, and was 
driven from the society of white men, 
through wintry storms and savages 
more lenient than interested factions, to 
plant the first free colony in America. 
That boy was the founder of Rhode 
Island ; that man was the patriot who 
stooped his anointed head as low as 
death for universal rights, and ever 

4 Fought to protect, and conquered hut to hless;' 

that Christian was Roger "Williams, 
the first who pleaded for liberty of con- 
science in this country, and who became 
the pioneer of religious liberty for the 
world." 

Governor Hopkins, every way quali- 
fied to speak on this subject, says : — 

" Roger Williams justly claims the 
honour of having been the first legisla- 
tor in the world, in its latter ages, that 
fully and effectually provided for and 
established a full, free, and absolute 
liberty of conscience." 

The late Dr. W. E. Channing passed 
the following eulogium upon him : — 

" Other communities have taken pride 
in tracing their origin to heroes and 
conquerors. I boast more of Roger 
Williams, the founder of mv native 
State. The triumph which he gained 
over the prejudices of his age was, in 
the view of reason, more glorious than 
the bloody victories which stain almost 
every page of history ; and his more 
generous exposition of the rights of con- 



science, of the independence of religion 
on the magistrate, than had been 
adopted before his time, gives him a 
rank among the lights and benefactors 
of the world. When I think of him as 
penetrating the wilderness, not only 
that he might worship God according 
to his own convictions of truth and duty, 
but that he might prepare an asylum 
where the persecuted of all sects might 
enjoy the same religious freedom, I see 
in him as perfect an example of the 
spirit of liberty as any age has fur- 
nished. 

" Venerable confessor in the cause of 
freedom and truth ! May his name be 
precious and immortal ! May his spirit 
never die in the community which he 
founded ! May the obscurest indivi- 
dual, and the most unpopular sect or 
party, never be denied those rights of 
free investigation, of free utterance of 
their convictions, on which this state is 
established !" 

Roger Williams was born in Wales, 
about the year 1599, of humble paren- 
tage. His education, under the patron- 
age of Sir Edward Coke, has been 
already referred to : he received ordina- 
tion in the Church of England, but 
having embraced Puritan principles, and 
therefore become opposed to all ecclesi- 
astical tyranny, he sailed with his wife 
to this country, Dec. 1, 1630, and ar- 
rived at Nantasket, Feb. 5th following. 
He was soon after invited to become an 
assistant minister at Salem, and com- 
menced his ministry in that town. 

When it became known that he had 
embraced the views of the Baptists, he 
was banished ; and sought from the 
Indians the rights denied to him by 
Christians. In Rhode Island he estab- 
lished, the first State in the world 
founded on the broad principles of full 
religious freedom. He had been pre- 
viously accused of " embracing princi- 
ples which tended to Anabaptism;" and 
in March, 1039, he was baptized by one 
of his brethren, and then he baptized 
about ten more. Here was formed the 
first Baptist church in America. 
In the third volume of the American 



268 



THE BAPTISTS. 



Christian Review, the object of the 
writer is to show the influence exerted 
by the Baptist denomination on the ex- 
tension of religious liberty. Having 
shown the intolerance of very many of 
the first Puritan fathers, the nature of 
the charter which Williams obtained for 
Rhode Island, and the noble course of 
conduct which the early inhabitants of 
that State pursued, he goes on to 
say:— 

" In February, 1785, a law for the 
establishment and support of religion 
was passed in Georgia, through the in- 
fluence of the Episcopalians. It em- 
braced all denominations, and gave all 
equal privileges ; but in May, the Bap- 
tists remonstrated against it, — sent two 
messengers to the Legislature, and the 
next session it was repealed. In both 
ministers and members, they were much 
more numerous than any other denomi- 
nation. Their preachers might have 
occupied every neighbourhood, and 
lived upon the public treasury ; but 
no, — they knew that Christ's " king- 
dom is not of this world," and believed 
that any dependence on the civil power 
for its support tends to corrupt the pu- 
rity and pristine loveliness of religion. 
They therefore preferred to pine in po- 
verty, as many of them did, and prevent 
an unholy marriage between the Church 
of Christ and the civil authority. The 
overthrow of all the above-named odious 
laws is to be attributed to their unre- 
mitting efforts : they generally struck 
the first blow, and thus inspired the 
other sects with their own intrepidity. 
It is owing to their sentiments, chiefly, 
as the friends of religious liberty, that 
no law abridging the freedom of thought 
or opinion, touching religious worship, 
is now in force to disgrace our statute 
books. It is not here asserted, that but 
for their efforts, a system of persecution, 
cruel and relentless as that of Mary of 
England, or Catherine de Medicis of 
France, would now have obtained in 
these United States ; but it is asserted, 
that the Baptists have successfully pro- 
pagated their sentiments on the subject 
of religious liberty, at the cost of suffer- 



ing in property, in person, in limb, and 
in life. Let the sacrifice be ever so 
great, they have always freely made it, 
in testimony of their indignation against 
laws which would fetter the conscience. 
Their opposition to tyranny was im- 
placable, and it mattered not whether 
the intention was to tax the people 
without representation, or to give to 
the civil magistrate authority to settle 
religious questions by the sword : in 
either case, it met in every Baptist an 
irreconcilable foe. 

" The question may be asked, how 
should this denomination, in its senti- 
ments of religious liberty, be so much 
in advance of the age ? The form of 
church government established by the 
Puritans, was a pure democracy, and 
essentially that of the Baptists. True ; 
but in the reception of members, the 
two denominations differ widely : while 
a large portion of the former come into 
the church by birth, the latter enter on 
their own responsibility. They feel 
that they have rights, and prize them. 
One feature in the polity of the former 
renders it a kind of parental govern- 
ment, authorized to mould the opinions 
of its subjects before they are able to 
discern them. But, from the first, the 
Baptists seem to have perceived the 
truth on this subject. Whether they 
derived it from particular texts, or from 
the general principles of the Bible, it is 
not now for us to inquire. Their know- 
ledge on this subject is coeval with their 
existence as a distinct people. Religious 
liberty is a Baptist watchword, a kind 
of talisman, which operates like a charm, 
and nerves every man for action. 

" Involuntary respect goes forth to 
the man who brings to light some great 
and useful truth in the sciences or in 
the arts. Such was the discovery of the 
art of printing, — the power and uses of 
steam, — the true theory of the solar 
system : but what are these in compari- 
son with the great moral truth which the 
Baptists have held forth before the pub- 
lic eye for centuries ? — a truth without 
which life would be a burden, and civil 
liberty but a mockery. Nor is this all. 



EEV. DS. COX. 



269 



While the Baptists have always de- 
fended the principles of religious liberty, 
they have never violated them. They 
have had but one opportunity of form- 
ing a system of civil government, and 
they so formed it as to create an era in 
the history of civilization. In the little 
Baptist State of Rhode Island was the 
experiment first attempted of leaving 
religion wholly to herself, unprotected 
and unsustaincd by the civil arm. The 
principles which were here first planted, 
have taken root in other lands, and 
have borne abundant fruit. The world 
is coming nearer to the opinions of Ro- 
ger Williams : and so universally are 
his sentiments now adopted in this 
country, that, like other successful phi- 
losophers, he is likely himself to be lost 
in the blaze of his own discovery." 

The Baptists never persecuted any for 
holding sentiments different from their 
own. The people who could furnish 
such men as Roger Williams, a man 
who could persuade even Charles I. to 
favour toleration, and to charter entire 
freedom — who could furnish a General 
Harrison to Cromwell's army, and in- 
duce Baxter to tell us " the Anabaptists 
were Oliver's favourites in conflict, and 
they are a godly set of men" — who 
could provide one of their members to 
give, in the British House of Commons, 
the casting vote which sent for William 
III. of Orange, and thus produced the 
Revolution of 1688 ; — and as the Bap- 
tist congregation who gave to Jefferson 
the idea of the mode of governing the 
United States, — can never be likely to 
be otherwise than the friends of liberty, 
civil and religious. 

The Baptists constitute the largest 
section of the ecclesiastical body in the 
United States, but both there and in 
England retain their entire independency 
as individual churches. Nothing that 
professes the character of ecclesiastical 
authority, as councils and synods, is 
admitted amongst them ; but in Ame- 
rica they have conventions, besides an- 
nual associations, and in England, asso- 
ciations. Conventions are larger ga- 
therings than associations, and consist 



of meetings of ministers and delegates 
from churches, associations, and public 
societies, sometimes from every part of 
an entire State, and sometimes from 
other States. A series of meetings is 
then held for the transaction of business 
relating to public societies and institu- 
tions. Sermons are preached, platform 
meetings held, various committees 
formed, and reports prepared and read. 
For more than thirty years the Baptists 
held a Triennial Convention, by dele- 
gates from every part of the United 
States, professedly to transact the busi- 
ness of the Foreign Missions ; but the 
growth of the body, the vast extent of 
the country, and other circumstances, 
have occasioned their discontinuance, 
and all the societies now arrange for 
annual associations, in which each set- 
tles its own affairs. Associations, as 
held in England, consist of meetings of 
churches by delegation, once a year, 
chiefly for the purpose of mutual edifi- 
cation and Christian intercourse, to fur- 
nish accounts of the society, increase or 
decrease of churches, and to provide 
certain sums for distribution among the 
poorer pastors. These are properly dis- 
trict meetings, comprising in each from 
eight to twelve or fifteen churches. 

There has been formed in England 
within the present century (in 1812) 
what is termed the " Baptist Union. " 
It consists of upwards of a thousand 
churches, in nominal connection with 
each other ; that is, of such as subscribe 
their names, and, so far as can be ob- 
tained, small sums of money, to pro- 
mote, as often as the necessity may 
arise, any great public object that affects 
the denomination, or that has a bear- 
ing upon the general interests of non- 
conformity. The whole is represented 
by a committee, and a general meeting 
convened once a-year. A manual of 
the statistics of the denomination, and 
other matters belonging to their reli- 
gious history, is published annually. 

In addition to the various indications 
of religious activity common to other 
denominations of Christians, such as 
Bible, tract, and Sunday-school socle- 



270 



THE BAPTISTS. 



ties, a "Baptist Building Fund" has 
been very recently established, the im- 
mediate object of which is to erect new 
places of worship in those parts of the 
metropolis or its suburbs which, on ac- 
count of the denseness of the popula- 
tion and the religious destitution, seem 
to require it. Subscriptions have been 
raised to a considerable amount, and a 
committee of management has been 
formed, both vigilant and vigorous. 

The general literature of this denomi- 
nation, till of late years, must be re- 
garded as on the whole somewhat infe- 
rior. The reason of this may be traced 
to the unhappy fact, that learning has 
been generally undervalued. High Cal- 
vinistic sentiments have been so predo- 
minant, that classical attainments have 
been viewed as repugnant to spiritual 
religion, and the ministry itself supposed 
to be deteriorated rather than benefited 
by the alliance. But the manifest im- 
provement which has taken place in the 
theology of the denomination has ele- 
vated the standard of taste, and led to 
a just appreciation of the value of know- 
ledge. Instead of one academy or col- 
lege, in which only about twenty stu- 
dents for the ministry were formerly 
educated, there are at present three 
principal ones, namely, at Bristol, Brad- 
ford, and. Shepney, besides educational 
efforts of a more private character. 
Many, also, of their ministers have 
eagerly sought instruction in the Scotch 
universities, among whom the writer of 
this was one. After a few years, being- 
impelled not only by his own convic- 
tions, but by an assurance of the en- 
larged sentiments of his own and other 
Nonconformists, he united with Mr. 
(now Lord) Brougham, Thomas Camp- 
bell the poet, and some others, at first 
by private conference, and then by a 
public meeting in 1825, to found that 
important literary institution which was 
originally designated the London Uni- 
versity, but is now known as University 
College. 

Although, as it hasbeen intimated, the 
Baptist denomination in general was in- 
different, and even hostile, to learning, 



yet a few bright stars shone forth even in 
the night of their ignorance. They shone, 
however, it must be admitted, not so 
much as individuals illustrious in their 
general learning, as distinguished for 
the classical use of the term which dis- 
tinguished their body, and sustained 
their religious practice, and for their 
controversial aptitude in defending their 
opinions. Hence, though learning and 
theological science have not pervaded 
the masses of their community, they 
have produced a few who rank high, 
and some of them amongst the highest, 
of great men. Gale and Carson for 
Greek scholarship ; Gill, for Hebrew 
knowledge and Rabbinical lore ; Carey, 
for Oriental research, which opened 
hidden mines of literature, and rendered 
him illustrious as the great producer of 
the grammars of language, and trans- 
lations of the Scriptures ; Fuller, for 
deep theological wisdom, controversial 
acuteness, and the creator of right sen- 
timent in his denomination ; Hughes, 
for the union of elegant taste and public 
zeal in the formation of the Bible and 
Tract Societies ; Foster for the reach 
and profundity of his mind ; and Hall, 
as the most chaste and beautiful of 
writers, and, perhaps, the greatest of 
English preachers, can never be forgot- 
ten. Truth requires us thus to honour 
the dead, and, with forbearance, may 
prevent our adverting to the living. 
One remark may suffice. If gigantic 
qualities are now less concentrated and 
brilliant, eminent talents and attain- 
ments are more widely diffused, and 
marked by a more immediate utility. 

The " Baptist Missionary Society " 
was formed at Battering, in Northamp- 
tonshire, in the year 1792 ; remark- 
able alike for the smallness of its 
beginning and the greatness of its re- 
sults. In fact, it gave the first impulse 
to missionary spirit in modern times 
which has been aroused in every deno- 
mination of Christians, and is now 
exerting its untiring energies to evan- 
gelize the world. Nursed in the cradle 
of storms and oppositions, it has proved 
a moral Hercules in strength, and as- 



REV. DR. COX. 



271 



cending, like the Apocalyptic angel, on 
the wings of holy zeal, it has been, ever 
since that period, flying through the 
midst of the heavens, and distributing 
the " everlasting Gospel " to the na- 
tions. In the first instance, William 
Carey went, under the auspices of a few 
poor ministers and pious laymen, from 
the humblest condition in life, to India, 
where he acquired very many of its lan- 
guages and dialects, and translated 
the Scriptures into them. These labours 
have been since sustained by worthy 
and efficient successors. Subsequently, 
the Society occupied two other very 
important spheres of labour — the one in 
Jamaica, and in the other West India 
islands, where its agents, Knibb and Bur- 
chell, in particular, contributed essen- 
tially to the overthrow of slavery, and 
the wide diffusion of a religious influ- 
ence ; the other in Africa, in the island 
of Fernando Po and the neighbouring 
continents.* 

In 1842, they celebrated the Jubilee 
of the Society, when it appeared that 
the men who had excited no small 
share of ridicule and contempt, had the 
high gratification of reporting that, up 
to 1841, they had translated the Holy 
Scriptures, wholly or in part, into forty- 
four languages or dialects of India, and 
had printed of the Sacred Scriptures 
alone nearly half a million copies ; that 
in their 204 schools they numbered 
nearly 22,000 scholars ; that they had 
168 missionary stations, 191 mission- 
aries, and over 25,000 members. Their 
annual income then exceeded 110,000 
dollars ; and the extra fund raised for 
important specific purposes, as a Jubi- 
lee gift, exceeded 160,000 dollars. 
Their income and success are both hap- 
pily increasing. 

Nor have the Baptists of the United 
States been behind their British brethren 
in the holy enterprizes of the day. The 
direct missionary efforts of the American 
Baptists originated in 1814, after the 
Rev. Dr. Judson and the Rev. L. Rice 

* The writer begs to refer the reader for full 
information to his ' ; History of the Baptist Mis- 
sion," in 2 vols. 12mo. 



had become Baptists in India, and ap- 
pealed to the denomination in the 
United States for aid. At the thirty- 
third annual meeting of the Missionary 
Board, held in Cincinnati, Ohio, it was 
reported that the receipts, from all 
sources, for the year ending April 1, 
1847, were 94,289,71 dollars. Of 
this amount, 2,100 dollars came from 
the American and Foreign Bible So- 
ciety ; 2,700 dollars from the American 
Tract Society ; 4,000 dollars from the 
United States Government; and 1,200 
dollars interest of permanent fund. 

Missions are sustained in Asia, Africa, 
Europe, and North America. In Asia : 
Burman and Karen Missions, 2. Moul- 
main, 2. Tavoy, 3. Arracan ; Siam ; 
Assam ; China ; Teloogoos. In Africa : 
Bassa Mission. In Europe : France ; 
Denmark ; Prussia ; Germany ; Greece. 
In North America, among the following 
Indian tribes : Ojibwas, Ottawas, Tus- 
caroras, Shawnoes, Stockbridges, Dela- 
wares, and Cherokees. Summary, 16 
missions, embracing 50 stations and 93 
out-stations ; 90 missionaries and as- 
sistants, of whom 45 are preachers ; 
144 native helpers; 108 churches, with 
10,000 members; 59 schools, with 
1G00 pupils. 

Another society connected with the 
denomination exists in the Southern 
States, called " The Southern Board of 
Foreign Missions." The receipts for 
1847 were 27,469 dollars. In China, 
the Board has 18 missionaries and native 
assistants, of whom seven are preachers 
from the United States. Canton and 
Shanghai are the two stations occupied. 
In Africa there are two missionaries. 
500 dollars were received for Bible dis- 
tribution. 

There is also another society, called 
" The American Baptist Free Mission So- 
ciety," whose receipts, reported at it8 
fourth annual meeting in Albany, May, 
1847, were 4,575 dollars, and who have 
missionaries in Hayti, Illinois, and Wis- 
consin. 

The American Indian Mission Asso- 
ciation has an income of nearly 5,000 
dollars per annum, 19 missionaries, 5 



272 



THE BAPTISTS. 



churches, a prosperous academy; to- 
wards which latter institution the In- 
dians contribute 2,900 dollars per an- 
num, and sustain a monthly publica- 
tion. 

The American Baptist Home Mission 
Society's receipts for the year 1847, were 
30,797,43 dollars. 26 new life direc- 
tors by the payment of 100 dollars, and 
178 life members by the payment of 30 
dollars. 141 missionaries and agents 
were employed in 19 States, in Oregon 
and Canada. The missionaries have 
statedly occupied 505 stations and out- 
stations, performing, in the aggregate, 
the labour of one man for eighty-three 
years ; reporting the baptism of 490 
persons, the organization of 29 churches, 
the ordination of 25 ministers ; 11,986 
sermons preached ; 23,938 pastoral 
visits ; 10 houses of worship completed, 
and 26 commenced ; obtained 1,927 
signatures to the temperance pledge, 
and travelled 111,969 miles. The 
monthly concert of prayer is observed 
at 89 stations. Connected with the 
churches are 167 Sabbath-schools and 
71 Bible classes, having 945 teachers 
and 7,341 scholars, and 14,266 volumes 
in their libraries. Since the formation 
of the Society in 1832, its missionaries 
have jointly performed 953 years of 
labour, baptized 15,906 persons, orga- 
nized 593 churches, and ordained 255 
ministers. 

The Southern Board of Domestic 
Missions collected for the year 1847 
10,121 dollars. 30 missionaries and 
agents were commissioned, who supply 
74 stations, besides much itinerant ser- 
vice. They report 1200 sermons ; 145 
baptized ; 6 houses of worship com- 
menced ; 35,661 miles travelled ; 10 
Sunday-schools organized, with 85 
teachers, 418 scholars, and 1110 vo- 
lumes in libraries. 

Neither have the Baptists been alto- 
gether negligent in the use of the press 
for extending what they consider the 
truth of God. Located in Philadelphia 
is the American Baptist Publication So- 
ciety, which held its eighth annual 
meeting in that city. The receipts for 



the year ending April 15, 1847, were 
24,277 dollars, a larger sum than in 
any previous year. 36 life members, by 
the payment of 20 dollars each, and 4 
managers for life, by the payment of 

50 dollars, were added during the 
year. About 50,000 volumes were put 
into circulation during the year. They 
have 16 Colporteurs labouring in ten 
States, and two Germans, formerly Ro- 
man Catholics, are employed among the 
Germans. They have also published 

51 bound volumes, and 181 tracts. 
The New England Sabbath-school 

Union is also a Baptist institution. The 
twelfth annual meeting was held in 
Boston, in 1847. Receipts, from sales, 
10,421 dollars ; from donations, 1,152 
dollars. Volumes published, 37,500. 

The American Bible Society having 
some years since withdrawn their sup- 
port from the versions of the Scriptures 
made by Baptist missionaries, because 
they translated the words relating to 
baptism, it was deemed necessary in 
America, as well as in England, to form 
a new institution, which should secure 
full liberty to translators of the Holy 
Volume. This body is called " The 
American and Foreign Bible Society," 
and has its house and board of mana- 
gers at New York. In England, a 
similar institution is entitled the " Bible 
Translation Society." 

The tenth annual meeting was held 
in that city, May, 1847. The receipts 
for the year were 40,186 dollars. Of 
this amount, 6,594 dollars for Bibles 
and Testaments sold; 25,145 dollars 
donations ; and 8,446 dollars balance 
from previous year. The Society has 315 
life directors, and 2229 life members. 
During the year, 12,983 Bibles and 
27,053 Testaments were issued from 
the depository, making 40,036 volumes. 
211,639 volumes have been published 
since the organization of the Society. 
Appropriations for foreign lands were 
made for Bengali, Peguan, Karen, and 
Oriya Scriptures, also for China, Ger- 
many, Greece, Cherokees, and Choc- 
taws. 



EEV. DK. COX. 



273 



THE SCOTCH BAPTISTS. 



In Scotland a particular class of Bap- 
tists has long existed under the name of 
Scotch Baptists. With the exception of 
baptism, they are nearly allied in senti- 
ment to the old Scotch Independents — 
the followers of David Dale. Mr. Car- 
michael, who had been pastor of an 
Antiburgher congregation at Cupar, in 
Angus, having altered his viesvs, was 
baptized in 1765 by Dr. Gill in Lon- 
don, and may be regarded as the 
founder of this sect. Upon his return 
to Edinburgh, he administered that or- 
dinance to five others. In 1769 he was 
joined in the pastorship by Mr. M'Lean, 
who afterwards became distinguished as 
a theologian and controversialist, parti- 
cularly in measuring swords with the 
Rev. Andrew Fuller on the subject of 
faith, which he maintained to be in its 
nature simple belief, independently of 
the exercise of the affections. 

Various internal dissensions disturbed 
the small communities formed in a few 
places for some years, in which Mr. 
M'Lean bore an important part, by 
writing against Sabellianism and other 
errors. After great depression, the 
churches in Edinburgh, Glasgow, and 
Dundee, gathered strength and influ- 
ence. In 1795, several small societies 
were formed on the same principles in 
the north of England. Mr. M'Lean 
and Mr. Henry David Inglis became 
eminently useful by annual itineracies 
to preach the Gospel, the former through 
various parts of England, the latter in 
Scotland. Mr. Braidwood also was 
much distinguished as an elder of the 
same church. 

As a general description of their theo- 
logical sentiments, the Scotch Baptists 
may be said to be Calvinists ; their 
disagreement with their denomination 
in England relating chiefly to church 
order. They consider themselves as 
strictly congregational ; but a plurality 
of elders or pastors in every church is a 
distinguishing feature in their order. 
In a paper drawn up by Mr. M'Lean, 
he stated that " they continue stedfastly 



every first day of the week in the 
Apostles' doctrine, that is, in hearing the 
Scriptures read and preached, and in 
the fellowship, or contribution, and in, 
breaking of bread, or the Lord's Sup- 
per, and in prayers and singing of 
psalms, hymns, and spiritual songs. 
The prayers and exhortations of the 
brethren are also admitted in their pub- 
lic meetings. They observe the love- 
feast, and upon certain occasions the 
kiss of charity, and also wash one an- 
other's feet when it is really serviceable, 
as an act of hospitality. They abstain 
from eating blood and things strangled, 
that is, flesh with the blood thereof, be- 
cause these were not only forbidden to 
Noah and his posterity, when the grant 
of animal food was first made to man, 
but also under the Gospel they are most 
solemnly prohibited to the believing 
Gentiles, along with fornication, and 
things offered to idols. They think that 
a gaudy external appearance in either 
sex, be their station what it may, is a 
sure indication of the pride and vanity 
of the heart ; that women professing 
godliness are not to adorn themselves 
with plaited or broidered hair, or gold, 
or pearls, or costly array ; but with 
modest outward apparel, as well as 
with the inward ornament of the 
mind ; also, that it is a shame for a 
man to have long hair, however sanc- 
tioned bv the fashion. As to marriage, 
though they do not think either of the 
parties being an unbeliever dissolves 
that relation, when once entered into, 
yet they hold it to be the duty of Chris- 
tians to marry only in the Lord. They 
also consider gaming, attending plays, 
routs, balls, and some other fashionable 
diversions, as unbecoming the gravity 
and sobriety of the Christian profession." 
Farther information may be obtained 
from the works of M'Lean, Inglis, 
Braidwood, and Jones, and from their 
great opponent, Andrew Fuller, especi- 
ally his treatise on Sandemanianism, 
which displays great argumentative 
skill. 



>260 



THE BAPTISTS. 



Baptist sentiments have been very 
prevalent in Wales, where simplicity, 
earnestness, and zeal, from the first, 
distinguished the denomination. The 
world does not elsewhere present so 
large a proportion of Baptists in the 
same extent of population. The fami- 
liarity, frequency, and pathos of the 
ministry have greatly contributed to 
their rapid increase. Their annual as- 
sociations exhibit a remarkable spec- 
tacle. They assemble on those occasions 
in thousands, to listen in the open air 
to their favourite preachers ; and dur- 
ing two or three days from twelve to 
fifteen services will be delivered, and 
often with extraordinary effect. Their 
ministers frequently itinerate, and preach 
three times a- day, for many successive 
days, and even weeks, receiving the 
most trifling remunerations. Both their 
physical and mental constitutions ap- 
pear to be well adapted to these la- 
bours. 

The English Baptists are divided into 
two great branches, Particular and 
General; the former holding the Cal- 
vinistic view of the particularity of the 
redemption of Christ, and the other be- 
lieving it to be general, and designed 
for the whole of mankind : in other 
respects, their views harmonize with 
the systems they thus respectively em- 
brace. The General Baptists are again 
subdivided into the Old Connexion and 
the New. The truth is, that a century 
ago, a kind of hereditary membership, 
an almost entire disuse of congregational 
independence, and a strong inclination 



towards Socinianism, crept in among 
them, so that vital godliness had almost 
disappeared. In 1770, the late excel- 
lent Dan Taylor, and a few other good 
men, formed the New Connexion on 
sounder Scriptural principles ; and their 
piety and zeal have given them a good 
standing among their brethren ; still 
the Particular branch of the denomina- 
tion is by far the largest. In the Bap- 
tist Union, in their general efforts for 
the advancement of religious freedom, 
and generally, in communion, the Par- 
ticular Baptists and the New Connexion 
are one. The Old Connexion has al- 
most died way, and, indeed, would long 
since have lost its visibility, had it not 
been sustained by endowments. The 
whole history of this branch of the body 
shows the importance of guarding 
against the slightest departures from 
the law of Christ, while its present 
state proves that religious errors, in the 
end, will work their own destruction. 
Nor are we less impressively taught 
that, when the members of a body be- 
come generally indifferent, and leave 
the truth and ordinances of Christianity 
in the hands of a few leading persons, 
the whole will go on to ruin and decay. 
The Old General Baptists, once the most 
numerous, learned, and wealthy branch 
of the denomination, now present at 
their " Annual Assembly " in the 
metropolis of England, some fifty or 
sixty persons, who begin and end their 
devotional exercises, sermon, reports, 
and business in some three or four 
hours. Truly the glory is departed ! 



THE ENGLISH BAPTISTS. 



The Baptists are divided in their sen- 
timents on what is denominated terms 
of communion. Hence the distinction 
has been created of Free and Strict 
Communists. The Free Communists 
are those who admit Paedobaptists to 
the Lord's Supper, while those who are 
designated as Strict, refuse to partici- 
pate that sacred institution with any 
but their own body, that is, baptized 
believers. Of the Free Communists, 
some do not hesitate to receive the un- 



baptized, as they deem them, to mem- 
bership in their churches. These, how- 
ever, constitute the smaller body, while 
the other free or mixed communion 
churches only receive them to their 
monthly communions, denying them 
membership and votes. In the choice 
of a pastor the church generally de- 
cides ; but the subscribers are some- 
times invited to vote, and are commonly 
consulted in a private manner. 



THE BAPTISTS. 



'261 



THE FREEWILL BAPTISTS. 



The Freewill Baptist Connection in 
North America commenced a.d. 1780, 
in which year its first church was or- 
ganized. Benjamin Randall, more than 
any other man, in the providence of 
God, may be regarded as the founder of 
this denomination. He was born in 
Newcastle, N. H., in 1749, and was a 
convert in his twenty-second year of the 
distinguished George Whitfield. It 
was not long before he became con- 
vinced, in spite of his early education, 
that believers, and they only, were the 
proper subjects for Christian baptism, 
and that immersion was the only Scrip- 
tural mode. He was baptized in 1776, 
and united with the Calvinistic Baptist 
Church in Berwick. Very soon after 
this he commenced preaching ; and 
within the first year he saw quite a re- 
vival under his preaching, in his own 
native town, Randall possessed strong 
and brilliant powers of mind; and 
though he was not liberally nor classi- 
cally instructed, yet with a good Eng- 
lish education to set out with, by close 
application and untiring diligence, in a 
few years he came to be well informed 
in general knowledge, and especially in 
biblical literature and practical theo- 
logy ; to which may be added a clear 
knowledge of human nature, and deep 
and fervent spirituality. His soul also 
drank deeply into the doctrine of a full 
and free salvation. From Newcastle 
and adjoining towns, where he both 
met with violent opposition and saw 
many souls converted, he extended his 
labours more into the country, and him- 
self soon removed to New Durham. 
There a great revival commenced under 
his labours. The work spread also into 
adjacent towns. In 1779, the church 
in London and Canterbury, and the 
church in Stafford, protested against 
Calvinism, and stood independent, until 
at an early period they came into the 
new connection. By these ministers 
Mr. Randall was ordained in March, 
1780 ; and organized, in New Dur- 
ham, the first Freewill Baptist Church. 



" This," in his own words, " is the be- 
ginning of the now large and extensive 
connection called Freewill Baptists.'''' 

The Gospel which Randall preached 
was one of a free and full salvation; 
and he seemed to preach it with a holy 
unction, in demonstration of the Spirit 
and of power. He believed that men 
possessed minds free to will and to act, 
and that God's exercise of pardoning 
grace was always compatible with man's 
free volition ; that the Gospel invitations 
were to all men ; that the Holy Spirit 
enlightens and strives with all, and in 
a general rather than a partial atone- 
ment ; that Christ invites all freely to 
come to him for life, and that God com- 
mands all men everywhere to repent. 
Such were the views of this man of 
God, such are the Freewill Baptist sen- 
timents now. Publishing a full atone- 
ment, and Gospel salvation free for all to 
embrace, and exhorting their hearers 
immediately to turn to God, the Lord 
working with them : many accepted the 
glad tidings, and embraced religion. 
Revivals spread. Several ministers and 
some churches came out from other de- 
nominations and united with the new 
connection ; other ministers were raised 
up and churches organized, as the re- 
formation extended. One of the first 
four ministers was liberally and theolo- 
gically educated. The new sect was 
everywhere spoken against ; fanaticism, 
delusion, wildfire, was the cry ; and by 
their enemies they were variously styled, 
Randallites, General Provisioners, New 
Lights, Freewillers, &c. Randall esta- 
blished large churches in Tamworth and 
in Stafford. The little vine soon ran 
over the wall — and in less than two 
years several churches were organized in 
the State of Maine, and their whole 
number was nine. In 1781, he made 
an eastern tour, and preached in several 
towns west of, and on, the Kennebec 
river, in most of which places he saw 
revivals commence. Churches and mi- 
nisters continuing to multiply — for the 
purposes of preserving unanimity of 



*262 



F. A. COX. 



views and co-operation of efforts, and 
for mutual edification, a quarterly meet- 
ing was organized in four years from 
the first church organization. At these 
meetings the churches all represented 
themselves both by letters and delegates, 
all the ministers usually attending, and 
many of the private brethren. In these 
sessions the state of the churches was 
ascertained every three months, the busi- 
ness of the denomination was harmoni- 
ously transacted, and several sermons 
were preached before full assemblies. 
They were almost always the means of 
religious awakenings. In connection 
■with the quarterly meeting, a ministers' 
conference was held, in which doctrinal 
views were compared, Scriptures ex- 
plained, and good instruction imparted 
to the younger portion of the ministry. 
Printed circulars were sent out to the 
churches, stirring them up to Gospel 
holiness and active piety. These asso- 
ciations were found to be a rich blessing 
to the Freewill Baptist interest, and 
they have always been continued, until, 
instead of one, there are now ninety- 
five quarterly meetings. 

In the first twelve years of the con- 
nection, Freewill Baptists had come 
to be quite numerous in New Hamp- 
shire and Maine, had extended into 
Vermont, and soon after Rhode Island 
and several other States. Several quar- 
terly meetings were already constituted, 
distinct yet acting in concert by mes- 
sengers and correspondence. A yearly 
meeting was then agreed on, which 
should embrace all the quarterly meet- 
ings in a general association, and pre- 
sent an opportunity for all parts of the 
connection to be directly heard from and 
represented once a-year. The first 
yearly meeting was held in New Dur- 
ham. As the quarterly meetings were 
composed of churches, and transacted 
their general and relative business, so 
the yearly meeting was composed of the 
several quarterly meetings, through their 
delegates, and transacted the general 
business of the denomination. This or- 
ganization was also found to be of great 
advantage, and has been continued. 



Randall died in 1808 : the connection 
had then greatly increased. They have 
now extended into several other States 
in the Union, and into Canada. No 
other Freewill Baptist minister has ever 
been so successful as an evangelist in 
the more distant States as John Colby. 
He entered the ministry in 1809 ; 
preached a few years with great success 
in several of the eastern States, in one 
of which years he baptized three hun- 
dred. But the great West seemed con- 
stantly to rest on his mind with such 
impressions to preach the Gospel of 
Christ in that vast field, as he could not 
resist. Accordingly he spent much of 
his ministry in several of the western 
States, and particularly in Ohio. Of 
the eastern States, Rhode Island richly 
shared in his successful labours. He 
died in Norfolk, Virginia, 1817, after 
an extensively useful ministry — having 
baptized many hundreds, established 
and set in order numerous churches, 
and laid the foundation for several quar- 
terly meetings in States then new ground 
to the denomination. 

The Freewill Baptist denomination 
having now extended over a large por- 
tion of the country, and there being 
several yearly meetings, and the whole 
body being represented in no one of 
them, a General Conference was or- 
ganized in 1827, in which the whole 
connection should be represented. The 
General Conference was at first an an- 
nual, then a biennial, and now a trien- 
nial association. It is composed of 
delegates appointed by the twenty yearly 
meetings, and to it are referred the 
general interests of the denomination, 
at home and abroad. Since 1827, the 
Freewill Baptist interest has been con- 
stantly extending, and their numbers 
augmenting. Of course for a long time 
they had to struggle with the nume- 
rous obstacles universally common to 
all new causes. From the first they 
have not, so much as older denomina- 
tions, enjoyed the advantages of an 
extensive and liberal education. The 
harvest seemed truly great ; and many 
young men whom God called to preach, 



THE BAPTISTS. 



*263 



felt constrained to enter upon the great 
work without waiting a long time to 
acquire a regular education. Intelli- 
gence has for some years been, and is, 
increasing both in the ministry and the 
people. From their origin the press 
has, more or less, been brought in to 
aid them. First, only their minutes 
and circulars, with occasional sermons, 
were published. Afterwards, for seve- 
ral years, Buzzell's Magazine, a Free- 
will Baptist Register, and other periodi- 
cals, were published ; and occasionally 
such books were printed as the wants 
of the connection demanded. For up- 
wards of twenty-two years the " Morn- 
ing Star," the principal organ of the 
denomination, has made its weekly 
visits among them with an extensive 
circulation, and has accomplished for 
the cause a great amount of good. 
Though they regard the Holy Scriptures 
as their only rule of faith and practice, 
they have found it to their great advan- 
tage to publish, some years ago, a 
Treatise of their Faith, which combines, 
summarily, the doctrines and usages. 
Standard hymn-books, works on the 
Freedom of the Will, General Atone- 
ment, Divinity of Christ, Free Com- 
munion, Baptism, Ministry, &c, me- 
moirs of Randall, Colby, Marks, &c, 
have been published, and a complete 
History of the Freewill Baptists is now 
printing; and there is lately issued 
from the press a theological volume, by 
the principal of their Biblical School. 
Works and authors, though not numer- 
ous, are increasing among them. 
Though the Freewill Baptist ministry 
generally are not so learned as it were 
desirable, there is now in the ministry 
a number of liberally educated men, 
and this number is yearly increasing. 
They have one Biblical School and 
several flourishing academies ; and it 
may be safely said, that their ministry 
is becoming better and better educated. 
The Freewill Baptists have arisen, 
essentially, by religious revivals ; by 
conversions and accessions from such as 
were " without," rather than by seces- 
sions from other denominations. Pro- 



tracted meetings, and their quarterly 
and yearly associations, have been 
blessed of God, as well as the ordinary 
means of grace. In 1841, thousands 
of Free Communion Baptists in the 
State of New York united with them. 
The Freewill Baptists have never adopted 
a policy particularly calculated to in- 
crease their numbers. They would 
have numbered thousands of communi- 
cants more than they now do, but for 
their uncompromising anti-slavery posi- 
tion — having withdrawn connection 
some years since from four thousand in 
North Carolina on account of their being 
slave-holders ; and having refused, on 
the same principle, to receive into the 
connection some twelve thousand from 
Kentucky and vicinity, who sent a dele- 
gation, four years since, to the General 
Conference for that purpose. As a de- 
nomination, they have no connection 
whatever with the system of slavery. 

The Freewill Baptists hold sentiments 
generally in accordance with denomina- 
tions called Orthodox; but they have 
some peculiarities. Their view of the 
atonement is as follows : — 

As sin cannot be pardoned without a 
sacrifice, and the blood of beasts could 
never actually wash away sin, Christ 
gave himself a sacrifice for the sins of 
the world, and thus made salvation 
possible for all men. Through the 
redemption of Christ, man is placed on 
a second state of trial ; this second state 
so far differing from the first, that now 
men are naturally inclined to transgress 
the commands of God, and will not re- 
gain the image of God in holiness but 
through the atonement by the operation 
of the Holy Spirit. All who die short 
of the age of accountability are rendered 
sure of eternal life. Through the provi- 
sions of the atonement, all are abilitated 
to repent of their sins and yield to God ; 
the Gospel call is to all, the Spirit en- 
lightens all, and men are agents 
capable of choosing or refusing. 

As the regenerate, say they, are 
placed in a state of trial during lite, 
their future obedience and final salva- 
tion are neither determined nor certain ; 



*264 



F. A. COX. 



it is, however, their duty and privilege 
to be steadfast in the truth, to grow in 
grace, persevere in holiness, and make 
their election sure. 

A Christian church is an assembly 
of persons who believe in Christ, and 
worship the true God agreeably to his 
Word. In a more general sense, it 
signifies the whole body of real Chris- 
tians throughout the world. The Church 
being the body of Christ, none but the 
regenerate, Avho obey the Gospel, are 
its real members. Believers are re- 
ceived into a particular church, on their 
giving evidence of faith, covenanting to 
walk according to the Christian rule, 
and being baptized. The ordinances * 
of the church are two, Baptism and the 
Lord's Supper. Baptism is an immer- 
sion of the candidate in water, in the 
name of the Father, and of the Son, 
and the Holy Spirit ; the only proper 
candidate being one who gives evidence 
of change of heart. Communion is a 
solemn partaking of bread and wine in 
commemoration of the death and suf- 
ferings of Christ. The Freewill Bap- 
tists are free communionists, extending 
an invitation to all members of regular 
standing in any of the evangelical de- 
nominations. The officers in the church 
are two, elders and deacons. 

Government among the Freewill Bap- 
tists is not episcopal, but independent, 
or residing in the churches. Each 
elects its own pastor, exercises discipline 

* Washing the Saints' feet. — At the fifth 
General Conference, held at Wilton, Me., in Oc- 
tober, 1831, this subject was considered; and, 
after it had been harmoniously discussed, the 
following memorandum and agreement was 
made, viz. : — 

Whereas, the subject of washing the saints' 
feet has produced no small excitement among 
Christians of our denomination, some churches 
and individual membei's believing that they 
have sufficient evidence from the New Testa- 
ment to warrant the practice, as an ordinance 
of the Gospel, while other churches and indivi- 
dual members have no evidence that satisfies 
their minds of its having been practised by the 
Apostles; 'Agreed, therefore, that all persons 
in connection with us, have a free and lawful 
right to wash their feet or not, as may best an- 
swer their consciences to God; neither the per- 
formance or neglect of which should cause a 
bre-ich of Christian fellowship.' — Freewill Bap- 
tist Faith, p. 111. 

It is not now generally practised, though not 
entirely in desuetude. 



over its own members, and is not ac- 
countable to the quarterly meeting only 
as a church ; that is, quarterly meetings 
cannot discipline church members, but 
churches only. Churches are organized, 
and ministers ordained, by a council 
from a quarterly meeting ; and a mini- 
ster, as such, is subject to the discipline 
of the quarterly meeting to which he 
belongs, and not to the church of which 
he is pastor. Believers are admitted as 
members of the church upon haptism or 
by letter, always by unanimous vote, 
but may be excluded by vote of two- 
thirds. Churches hold monthly con- 
ferences, and report once in three 
months to the quarterly meeting by 
letter and delegates. Though the New 
Testament is their book of discipline, 
they have usually written covenants. 
Some churches commune once in three 
months, others once in two months, others 
monthly. Quarterly Meetings are 
composed of several churches, varying 
in number according to circumstances. 
Their sessions are four times a-year, 
continuing two and a-half days. The 
members of a quarterly meeting are 
ministers, and such brethren as the 
churches may select. In these associa- 
tions, preachers are appointed to supply, 
in part, destitute churches, candidates 
for the ministry examined and licensed, 
councils appointed to attend to ordina- 
tions, &c. A ministers' conference is 
held in connection with the quarterly 
meeting. Yearly Meetings are consti- 
tuted of several quarterly meetings, as- 
sociated in the same manner as churches 
are in the formation of a quarterly 
meeting. The yearly meetings do some- 
thing at sustaining evangelists or itin- 
erating ministers; transact the relative 
business of the quarterly meetings, and 
adopt other measures for the spread of 
the Gospel. The General Conference 
is composed of a delegation, most of 
which are ministers, from all the yearly 
meetings in the connection. 

" The Freewill Baptist Foreign Mis- 
sion Society " was organized some years 
ago, and has now stations in Orissa, a 
province of Hindostan. A mission is, 



THE BAPTISTS. 



*265 



we believe, established among the San- 
tals, a people essentially different from 
the Hindoos, although living in the 
same country. 

The "Home Mission Society" has 
several important stations in the large 
cities under its charge, as well as seve- 
ral missionaries at the West. Compared 
with its resources, this Society has been 
very effective. 

The "Education Society" sustains 
a theological seminary at Whitestown, 
N.Y., in connection with the Whites- 



town Seminary. The " Sabbath-school 
Union " keeps a depository of Sabbath- 
school books at Dover, N.H. Most of 
the churches have Sabbath - schools. 
There are also other benevolent associa- 
tions, particularly in the causes of tem- 
perance and anti- slavery. 

The " Freewill Baptist Printing Es- 
tablishment " is a chartered association, 
located at Dover, New Hampshire, 
where most of their books and periodi- 
cals are printed. Its trustees are ap- 
pointed by the General Conference. 



THE FREE COMMUNION BAPTISTS. 



At the close of the seventeenth cen- 
tury, two pernicious errors had crept 
into ecclesiastical matters in some parts 
of New England. The first was that 
experimental religion was not deemed 
absolutely indispensable to the candidate 
for the ministry ; and the second, which 
grew out of this, was a spirit of intoler- 
ance toward those who differed from 
the dominant church. To so great an 
extent was this carried, that the arm of 
civil power was brought to the aid of 
the clergy, to compel men to sustain 
and attend their ministrations. 

As a consequence, true godliness de- 
clined, and when the eloquent and de- 
voted Whitfield sought to resuscitate 
it, he was bitterly opposed, and denounced 
from the high seats of learning, and 
from the pulpit. But the work of God 
was not thus to be stayed. In spite of 
persecution and determined opposition, 
revivals followed him ; and although 
he himself did not organize societies, 
yet the oppositions and errors of the 
ministry and church induced many to 
come out from it, and establish separate 
meetings. Many of these were con- 
verted under the instrumentality of 
Whitfield, and took the name of 
" Separates." During the first half 
of the eighteenth century, a number of 
these societies were formed in Rhode 
Island and Connecticut. Some of them 
soon, and all finally, became Baptists, 
without, however, practising close com- 
munion. In 1785, these churches 



united in an association called the 
" Groton Union Conference." 

In the midst of the discussions and 
difficulties of this division, a church was 
organized in the town of Westerly, R.I., 
April 4, 1750, and Mr. Stephen Bab- 
cock ordained its pastor by David 
Sprague, a Baptist, and a Mr. Solomon 
Paine, a Paedobaptist minister. This 
church was one of the ten which be- 
longed to the Groton Conference. All 
of these churches were Calvinistic, and, 
gradually adopting the practice of close 
communion, w r ere merged into the 
Stonington Union Association of close 
Baptists, except the Westerly church, 
w T hich had previously espoused Armi- 
nianism, and withdrawn from the Con- 
ference. It still exists, but without any 
connection with other churches. 

Just before the close of the eighteenth 
century, one of the members of this 
Westerly church, a Mr. Benajah Corp, 
removed to Stephentown, Renssalaer 
County, N.Y. A revival of religion 
soon resulted from his labours there, 
and a number were found who desired 
to be organized into a church. A coun- 
cil was called from Rhode Island and 
Connecticut, a church formed, and Mr. 
Corp ordained as its pastor. Corp and 
his church met a decided opposition ; 
nevertheless the little vine grew and 
flourished. Mr. Nicholas Northrup, 
who had been a sailor, and was now a 
member of this church, commenced 
preaching ; and finally was, at the re- 



•=266 



F. A. COX. 



quest of the church, ordained by Mr. 
Corp. Thomas Talman, who had been 
one of Burgoyne's soldiers, was con- 
verted, joined the church, commenced 
preaching, and was ordained by Corp 
and Northrup. Both of these men were 
active and very efficient ministers. 

About this time a church was organ- 
ized in Florida (now Ames), Montgo- 
mery Co., N.Y., and George Elliott 
ordained its pastor. In 1797, Corp 
settled in Russia, Herkimer Co., and in 
1799 a powerful reformation resulted 
from his labours. A church was formed 
in June, 1800, by Corp and Elliott, 
over which Corp remained pastor, until 
his decease, in 1838. He was a very 
useful preacher, much beloved, distin- 
guished for his tenderness of spirit and 
power of appeal, and died full of years 
and usefulness. Northrup remained for 
many years the efficient pastor of the 
church at Stephen town, and Talman 
raised up several churches in Canada, 
which were afterwards gathered into a 
conference. Both died in faith. 

Other churches also became organized 
from time to time, with more or less of 
successful results. They had become 
so numerous, that a general meeting or 
conference was held in 1803. 

From this time their principles spread, 
and their number rapidly increased. In 
1806, churches had been gathered in 
Canada, Vermont, and Pennsylvania ; 
and a correspondence opened with some 
General Baptists in Virginia and the 
Carolinas. This correspondence was, 
however, soon after interrupted. Many 
new and efficient preachers were raised 
up, while the churches were continually 
strengthened, and many new ones 
gathered in the adjoining towns and 
counties. There were churches among 
the Indians at Broth ertown and Stock- 
bridge. Those tribes were mostly from 
the state of Rhode Island, and have 
now nearly dwindled away, and the 
churches which were subsequently united 
have become extinct. 

Like all other denominations, they 
had their trials — their scenes of adver- 
sity as well as of prosperity. Not the least 



among these was the defection of some 
of their ministers, and the consequent 
dispersion and extinction of several 
flourishing churches. Notwithstanding 
this, they increased in numbers and in- 
fluence, so that, in 1820, twenty-five 
churches were represented, containing 
2142 members. The Canada and Ver- 
mont churches were not represented, 
and it is probable that others were not. 

The Pennsylvania Conference, which 
was principally located in Susquehanna 
and Wayne counties, and then num- 
bered 700 members, soon began to de- 
cline ; and the remnants subsequently 
united with the Freewill Baptists, before 
the union of the main body The 
churches in Massachusetts and Vermont 
organized a conference, which soon after 
represented itself to the Freewill Bap- 
tist general conference. They do not 
appear to have ever had any very close 
connection with the conference in N.Y. 
No very regular correspondence was 
maintained with the conference in 
Canada. In 1837, it had 11 churches, 
8 ministers, and 420 members. Some 
of these have since joined the Freewill 
Baptists in that province. 

A delegation from the Freewill Bap- 
tists attended a conference at Brother- 
town, in 1821, with the proposition of a 
union of the two bodies. For some 
reason this was entirely unsatisfactory, 
and the attempt was not renewed for 
several years. In the meantime, the 
cause gained ground, and churches 
multiplied, many having been collected 
north of the. Mohawk river, as well as 
in Brookfield, Sherburne, Nelson, Co- 
lumbus, M'Donough, Lebanon, and 
several other places south of it. Thirty- 
five churches were represented in 1825, 
when a division of the conference was 
made, the river being the dividing line. 
These were all in the State of New 
York, the other churches having ceased 
to represent themselves to this body. 
The two bodies were called the Northern 
and Southern Conferences. 

After experiencing the mutations in- 
cident to such bodies — the successes 
and reverses which are the lot of all, 



THE BAPTISTS. 



*2G7 



thirty-one churches were represented in 
the two conferences in 1835. Dele- 
gates were also, at the same time, 
appointed by them, which met and 
formed a General Conference of the whole 
body, which likewise assembled annu- 
ally. In 1836, the two conferences 
were each divided, making four Annual 
Conferences, representing themselves to 
the General Conference. These Confer- 
ences were farther subdivided into ten 
quarterly meetings, which held their 
sessions four times a-year; while the 
Annual Conferences, which were still 
held, were composed of delegates from 
the Quarterly Meetings, instead of di- 
rectly from the churches, as heretofore. 
This subdivision took place in 1838. 

Many of the churches, especially in 
the Southern Conference, were accus- 
tomed to leave out the term " Commu- 
nion " in their name ; and the second 
General Conference, in 1836, voted to 
expunge it altogether, although many 
churches continued to use it. Hence 
they are sometimes known under the 
appellation of Free Baptists. The term 
li Open Communion " was also used for 
the same purpose. These names are 
all indicative of the same people. 

Most of the ministers were men who 
had not enjoyed extensive literary and 
scientific privileges. A few, however, 
were well educated, and the need of the 



aid of education was early felt. No 
school under their charge existed for 
some time, and such of them as obtained 
more than a common school education, 
were either self-educated, or were in- 
debted for it to the schools of other deno- 
minations. At length a systematic effort 
was made, and a seminary, of the higher 
grade, was established, under flattering 
prospects, at Clinton, Oneida Co , N.Y. 
The buildings were soon found too 
strait for them, and the trustees dis- 
posed of their location and property 
here, and purchased the commodious 
buildings of the Oneida Institute, at 
Whitestown, which had become private 
property. This was in 1844. In the 
same year the Freewill Baptists located 
their Theological Seminary at the same 
place , since which time, both depart- 
ments have ranked among the best edu- 
cational institutions in the country. 

The Free Communion Baptists also 
took a bold stand in favour of the vari- 
ous benevolent operations of the age, 
such as anti-slavery, temperance, moral 
reform, Sabbath-schools, and missions. 

In doctrine and church polity they are 
similar to the Freewill Baptists. A union 
of the parties having been accomplished 
in 1841, the terms Free Communion, 
Free, and Freewill Baptists, now de- 
scribe one and the same people. 



THE OLD SCHOOL BAPTISTS. 



A name assumed by those who con- 
sider themselves as " going back to the 
ancient order of Baptists," adhering to 
the old doctrine of predestination and 
special atonement, in distinction from 
what they call, in Fuller's new school, 
that system which suspends everything 
touching salvation, on conditions to be 
complied with by the creature, and 
opening, as they affirm, the floodgate 



for letting in all those contrivances in 
religion, as though the bringing of the 
many sons unto glory depended on hu- 
man effort. 

There are several periodicals pub- 
lished by Old School Baptists, of which 
the one most extensively circulated is 
" The Signs of the Times," published 
by Gilbert Beebe, at New Vernon, 
Orange County, N. Y. 



THE SIX PKINCIPLE BAPTISTS. 



They are Arminians, holding to a 
general, in opposition to a limited or 
particular atonement, and hence they 
sometimes are termed, and term them- 



selves, General Baptists. Their other 
peculiarities are principally what they 
deduce from the first three verses of the 
sixth chapter of Hebrews. These, they 



*268 



y. a. cox. 



conclude, " contain the fundamental 
system of Christ's revealed plan and 
way of salvation to sinners." Hence 
they derive their name from the fact 
that six particulars are mentioned in 
this passage ; viz. Repentance from 
dead works, Faith toward God, Doc- 
trine of Baptisms, Laying on of hands, 
Resurrection of the dead, and Eternal 
judgment. Repentance from dead 
works. They maintain that as all are 
sinners, all are under obligation to re- 
pent ; and " that except they repent 
they must all perish." 

Faith toward God. " Repentance 
will lead him (the sinner) to obtain 
' faith toward God,' " by which "he is 
born of the spirit, cleansed from all sin 
and guilt, has his heart purified, and is 
become a meet temple for the Holy 
Ghost to dwell in." 

The Doctrine of Baptisms. " The 
word is in the plural, and signifies more 
baptisms than one." 1. John's, "bap- 
tising with the baptism of repentance." 
2. The baptism of the Holy Ghost and 
with fire, on the day of Pentecost. This 
they think " the only baptism of the 
kind." 3. The baptism of Christ's suf- 
ferings. " But after the resurrection of 
Christ, the establishment of his king- 
dom here on earth, and his ascension to 
glory, there is, by the authority of his 
Gospel, to be but ' one Lord, one faith, 
and one baptism,' viz. 4. The Apostles 
and their successors in the ministry, 
baptising the believers in Christ in the 
name of the Father, and of the Son, 
and of the Holy Ghost. The mode of 
this baptism, according to the true sig- 
nification of the word — is to dip, plunge, 
immerse, overwhelm, &c, representing 
the death, burial, and resurrection of 
Christ." 



Laying on of hands. This corre- 
sponds with Episcopal Confirmation. 
" They hold this rite in connection 
with, and of equal authority with, bap- 
tism and all the other principles of 
Christ's doctrine." As this is a point 
of great importance with them, they 
refuse communion, as well as church 
membership, to all who have not been 
" under hands." It is their principal 
distinguishing feature. Resurrection 
of the dead. "The doctrine of the 
resurrection is the great pillar of the 
whole Gospel system. The resurrec- 
tion of Christ from the dead is that 
foundation upon which all Christianity 
depends ; ' and if we believe that Jesus 
died and rose again, they also that sleep 
in Jesus, shall God bring with him.' 
But there shall be a resurrection both of 
the just and the unjust. They that 
have done good to the resurrection of 
life ; and they that have done evil to 
the resurrection of damnation." 

Eternal Judgment. This is called 
the eternal judgment because it will 
finally decide, and unalterably fix, the 
eternal state of all God's accountable 
creatures. 

Their ministry generally has not 
been liberally educated, nor adequately 
supported. Neither have they been 
forward in the so-called reformatory 
movements of the day. By others they 
are classed as opposed to many or most 
of them, though perhaps they would 
not wish to be so regarded. They dis- 
card the payment or reception of a 
stated salary for their preachers ; and 
are generally opposed to Temperance, 
Moral Reform, and Anti-Slavery Socie- 
ties ; and never have made any mis- 
sionary effort. 



THE GERMAN BAPTISTS, OR BRETHREN. 



The German Baptists, or Brethren, 
are a denomination of Christians who 
emigrated to America from Germany 
between the years 1718 and 1730; 
they are commonly called Dunkers ; but 
they have assumed for themselves the 



name of "Brethren," on account of American Baptists," published in 1770, 



what Christ said to his disciples, (Matt. 
xxiii. 8,) " One is your Master, even 
Christ, and all ye are brethren." 

The following account of these people 
has been extracted from a work called 
" Materials toward a History of the 






THE BAPTISTS. 



*269 



by Morgan Edwards, then Fellow of 
.Rhode Island College, and overseer of 
the Baptist Church in Philadelphia : — 
" Of the Germans in Pennsylvania 
who are commonly called Tunkers, to 
distinguish them from the Menonists ; 
for both are styled Die Taufer, or 
Baptists. They are called Tunkers in 
derision, which is as much as ' sops,' 
from tunken, to put a morsel in sauce ; 
but as the term signifies dippers, they 
may rest content with their nickname. 
They are also called Tumblers, from 
the manner in which they perform bap- 
tism, which is by putting the person 
head forward under water, (while 
kneeling,) so as to resemble the motion 
of the body in the act of tumbling. 
The first appearance of these people in 
America was in the fall of the year 
1719, when about twenty families 
landed in Philadelphia, and dispersed 
themselves, some to Germantown, some 
to Skippack, some to Oley, some to 
Conestoga, and elsewhere. This dis- 
persion incapacitated them to meet in 
public worship, therefore they soon 
began to grow lukewarm in religion. 
But in the year 1722, Baker, Gomery, 
and Gantzs, with the Trauzs, visited 
their scattered brethren, which was 
attended with a great revival, insomuch 
that societies were formed wherever a 
number of families were within reach 
one of another. But this lasted not 
above three years ; they settled on their 
lees again ; till about thirty families 
more of their persecuted brethren arrived 
in the fall of the year 1729, which 
both quickened them again and in- 
creased their number every where. 
Those two companies had been mem- 
bers of one and the same church, which 
originated in Schwartzenau, in the year 
1708, in Germany. The first consti- 
tuents were Alexander Mack and wife, 
John Kipin and wife, George Grevy, 
Andreas Bhony, Lucas Fetter, and 
Joanna Nethigum. Being neighbours, 
they agreed together to read the Bible, 
and edify one another in the way they 
had been brought up, for as yet they 
did not know there were any Baptists 



in the world. However, believers' bap- 
tism and a congregational church soon 
gained on them, insomuch that they 
were determined to obey the Gospel in 
those matters. These desired Alexander 
Mack to baptize them, but he deeming 
himself in reality unbaptized, refused ; 
upon which they cast lots to find who 
should be administrator ; on whom the 
lot fell hath been carefully concealed. 
However, baptized they were in the 
river Eder, by Schwartzenau, and then 
formed themselves into a church, choos- 
ing Alexander Mack as their minister. 
They increased fast, and began to spread 
their branches to Marienborn and Ep- 
stein, having John Naas and Christian 
Levy as their ministers in those places; 
but persecution quickly drove them 
thence: some to Holland, some to Cre- 
felt. Soon after the mother church 
voluntarily removed from Schwartzenau 
to Serustervin, in Friesland, and from 
thence migrated toward America in 
1719 ; and in 1729, those of Crefelt 
and Holland followed their brethren. 
Thus we see, all the ' Tunker churches* 
in America, sprang from the church of 
Schwartzenau in Germany ; that that 
church began in 1708, with only eight 
souls, and that in a place where no 
Baptist had been in the memory of 
man, nor any now are ; in sixty-two 
years ' that little one is become a thou- 
sand, that small one a great nation. 7 
It is very difficult to give a true account 
of the principles of these Tunkers, as 
they have not published any system or 
creed, except what two individuals 
have put forth, which has not been pub- 
licly avowed. However, I may assert 
the following things concerning them, 
from my own knowledge, viz,, general 
redemption they certainly hold, and 
with all general salvation. They use 
great plainness of dress aud language, 
like the Quakers, and like them will 
neither take an oath nor fight. They 
will not go to law, nor take interest for 
the money they lend.* They commonly 

* The taking of interest is now tolerated 
among them, but most of them do not demand 
or take lawful interest, and some of them do 



*270 



F. A. COX. 



wear their boards, and keep the 'first 
day (except one congregation.)* They 
celebrate the Lord's Supper, with its 
ancient attendants of love-feasts, wash- 
ing feet, kiss of charity, and right hand 
of fellowship. They anoint the sick 
with oil for recovery ; and use the trine 
immersion, with laying on of hands and 
prayer, even while the person baptized 
is in the w T ater, which may easily be 
done, as the person kneels down to be 
baptized, and continues in that posture 
till both prayer and imposition of hands 
be performed. Their church govern- 
ment is the same with the English 
Baptists, except that every brother is 
allowed to stand up in the congregation, 
and speak by way of exhortation and 
expounding; and when by these means 
they find a man eminent for knowledge, 
and possessing aptness to teach, they 
choose him to be their minister, and 
ordain him with laying on of hands, 
attended with fasting and prayer, and 
giving the right hand of fellowship. 
They also have deacons, and aged 
women for deaconesses, who are al- 
lowed to use their gifts statedly. They 
do not pay their ministers, unless it be 
by way of presents ; neither do their 
ministers assert their right to pay, 
esteeming it ' more blessed to give than 
receive. 1 Their acquaintance with the 
Bible is admirable ; in a word, they 
are meek and pious Christians, and 
have justly acquired the character of 
1 Harmless Tunlcars.'" 

The German Baptists, or Brethren, 
have now dispersed themselves almost 
through every State in the Union, more 
or less ; but they are most numerous in 
Pennsylvania, Maryland, Virginia, Ohio, 
and Indiana. Some of their larger 
congregations number from two to three 
hundred members; each congregation 



not take any interest for the money they lend 
to their poorer brethren. 

* It is quite probable the author here alludes 
to the (Sieben Taeger) Seventh Day Baptists, 
who formed a settlement at Ephrata, in Lancas- 
ter County, in Pennsylvania, in the year 1724. 
These are the same people meant and described 
Under the name Dunkards, in Buck's Theologi- 
cal Dictionary; there is no account given of the 
German Baptists or Brethren in that work. 



has from two to three preachers, and 
some more. In travelling and preach- 
ing there are in general two together ; 
and very frequently one speaks in Ger- 
man, and the other in the English 
language, to the same congregation. . 
None of their ministers receive any 
pecuniary compensation for any services 
they perform pertaining to the ministry; 
they preach, officiate at marriages and 
funerals among all who call upon them, 
without respect to persons ; though 
their ministers will not perform the rites 
of matrimony, unless they can be fully 
satisfied that there are no lawful objec- 
tions in the case of either of the parties 
to be married. 

Their teachers and deacons are all 
chosen by vote, and their bishops are 
chosen from among their teachers, after 
they have been fully tried and found 
faithful ; they are ordained by the lay- 
ing on of hands and by prayer, which 
is a very solemn and affecting ceremony. 
It is the duty of the bishops to travel 
from one congregation to another, not 
only to preach, but to set in order the 
things that may be wanting ; to be pre- 
sent at their love-feasts and communions, 
and, when teachers and deacons are 
elected or chosen, or when a bishop is 
to be ordained, or when any member 
who holds an office in the church is to 
be excommunicated. As some of the 
congregations have no bishops, it is 
also the duty of the bishop in the ad- 
joining congregation to assist in keeping 
an oversight of such congregations. An 
elder among them is, in general, the 
first or eldest chosen teacher in the 
congregation where there is no bishop : 
it is the duty of the elder to keep a con- 
stant oversight of that church by whom 
he is appointed as a teacher. It is his 
duty to appoint meetings, to baptize, to 
assist in excommunication, to solemnize 
the rites of matrimony, to travel occa- 
sionally, to assist the bishops, and in 
certain cases to perform all the duties 
of a bishop. It is the duty of their 
teachers to exhort and preach at any 
of their regular stated meetings ; and, 
by the request of a bishop or elder, to 



THE BAPTISTS. 



*271 



perform the ceremony of baptism and 
rites of matrimony. 

The general order of these people has 
been to hold their meetings for public 
worship at dwelling-houses ; but in 



some of their congregations they have 
now erected places expressly for wor- 
ship. Some of them are built very 
large, without a gallery or a pulpit. 



SEVENTH DAY BAPTISTS. 



The term is derived from the observ- 
ance of the Saturday instead of the 
Sunday as the Sabbath or sacred rest. 

At what time the Seventh Day Bap- 
tists first made their appearance in 
England is uncertain. It is apparent 
that the Anglo-Saxons in their early 
settlement of Great Britain, were many 
of them Seventh Day Baptists. But 
the same tyranny that affected the 
Church at Rome, spread its baneful 
influence over the island of Great 
Britain. 

Dr. Chambers says, " There was a 
Beet arose in the sixteenth century, but 
we have no particular account of their 
churches until about 1650." In 1668 
there were nine or ten churches, besides 
many scattered disciples in different 
parts of the kingdom. About this time 
there was much debate upon the sub- 
ject of the Sabbath, and the controversy 
became sharp ; there were engaged in 
it, on both sides, men of learning and 
ability, and some of their works are 
still extant. 

While they were permitted to enjoy 
their privileges peaceably, they pros- 
pered, notwithstanding the influence of 
the pulpit and the press. In 1 668, Mr. 
Edward Stennett, a Seventh Day Baptist 
minister, and pastor of a church in 
England, writes to his friends in America, 
and says, the churches here have their 
liberty, but we hear that strong bonds 
are making for us. And it was this 
good man's lot to bear a part of the 
persecutions of that day. For the Con- 
venticle Act forbade them to meet on 
the Sabbath for worship. If they met 
on the Sabbath, they had to do it by 
stealth ; whilst their enemies were ever 
watchful, to find, if possible, some accu- 
sation against them. Mr. Stennett was 
arrested under pretence that he held 



meetings in his house, which meetings 
he had held in his hall for a long time, 
but they were managed with so much 
discretion, that it was impossible for 
those inimical to them to be admitted, 
so as to appear as witnesses against the 
persons who met there. At length a 
neighbouring clergyman, resolved to 
suborn witnesses, but in this he was 
defeated. And he was a clergyman 
who had professed great friendship for 
Mr. Stennett. Mr. Stennett knowing 
that no proof of those charges by those 
witnesses, could be made justly, he re- 
solved to traverse it. Various circum- 
stances occurred that were all in his 
favour; so that when Mr. Stennett came 
to Newburg, neither prosecutor nor wit- 
ness appearing against him, he was 
discharged. After this he was confined 
a long time in prison. 

Many of the Seventh Day Baptist 
ministers were taken from their families 
and congregations, and were cast into 
prison. Among the number was Rev. 
Joseph Davis, who was a long time 
prisoner in Oxon Castle. Francis 
Bamfield was one of the most eminent 
ministers of his time. He was educated 
at Oxford, and was a number of years 
a minister of the Established Church. 
During the civil wars he was against 
the Parliament, and opposed to the 
Protector's usurpation : he suffered 
much on that account. At what time 
he became a Baptist is not known, but 
on the restoration of Charles, he was 
treated with unrelenting severity. In 
one prison he was confined eight years. 
After that he was released, went to 
London, and gathered a church that 
still exists as a Seventh Day Baptist 
Church ; after that he was again im- 
prisoned, and there died in 1683. 

Robert Spaulder and John Mauldin, 



"272 



F. A. COX. 



were Seventh Day Baptists, and much 
persecuted ; and Spaulder was even 
taken out of his grave by his persecu- 
tors. (Bene's Hist. vol. ii. p. 417.) 
But the most barbarous and cruel acts 
of persecution were practised upon John 
James, the minister of a Seventh Day 
Baptist Church in London : he was put 
to death in a most cruel manner in 
1661. To take away his life was not 
enough to satisfy his enemies, but after 
being hung at Tyburn, he was drawn 
and quartered ; his quarters were carried 
back to Newgate on the sledge that 
carried him to the gallows ; they were 
afterwards placed on the gate of the 
city, and his head was placed on a pole, 
opposite his meeting-house. He went 
to the gallows as an innocent man, and 
died in a joyful manner. This is a brief 
narrative of the prosperity, trials, and 
sufferings of the early Seventh Day 
Baptists in England. Some left the 
country, others still adhered to their 
peculiar views ; even to the present 
day there are a few small churches in 
England. 

In 1665, Mr. Stephen Mumford, a 
Seventh Day Baptist, went from Eng- 
land to Newport, Rhode Island, and 
soon Mr Samuel Hubbard, a Baptist, 
embraced his views ; there were others 
who soon embraced the same senti- 
ments, but they continued to travel 
together in the same church, until 1671. 
Mr Hubbard has left a manuscript 
journal, in which he gives an account 
of their separation. Soon after this 
(alluding to their embracing the Sab- 
bath), many hard things were said to 
the Sabbath-keepers by their brethren, 
that they had gone from Christ to 
Moses ; that the Gentiles had nothing 
to do with the ten commandments. 
And in 1681, they came to an open 
separation, when these brethren and 
sisters entered into church-fellowship 
together, and became the first Seventh 
Day Baptist Church in America. This 
little church being thus constituted, 
"William Hiscox became their first pas- 
tor ; but a hostile spirit was soon raised 
against this little band, and laws were 



enacted severe and criminal in their 
nature. John Rogers, a member of 
this church, was sentenced to sit a 
certain time upon a gallows with a rope 
about his neck, to which he submitted. 

There were many other severities 
practised upon the Sabbath-keepers in 
New England, while the Baptists were 
persecuted for their baptism. The 
Seventh Day Baptists met with opposi- 
tion from all ; and, as far as the civil 
laws would permit, they suffered the dire 
effects arising from this state of things. 

There are in the United States about 
fifty churches, forty ordained ministers, 
and about six thousand communicants. 
They are divided into four associations. 
The Eastern Association includes the 
churches in Rhode Island, Connecticut, 
and New Jersey. The Central Asso- 
ciation includes the churches in the 
State of New York, east of the small 
lakes. The Western Association in- 
cludes the churches in the western part 
of New York and Pennsylvania. The 
South-western, the churches in Vir- 
ginia, Ohio, and all west thereof. They 
have an annual conference that meets 
yearly. This conference is composed of 
delegates from the associations and 
churches, as some churches do not 
unite with the associations. As they 
are strictly congregational in their dis- 
cipline, and every church is an inde- 
pendent body to transact its own busi- 
ness : all the business done at these 
meetings is to examine different sub- 
jects, and impart instruction to the 
churches by way of advice, there being 
no right to interfere with the independ- 
ence of the churches. Every church 
holds its meetings of business, where 
all business is done by a vote from the 
body, all being equal in power, and no 
one having any more authority than 
another. 

The officers of the churches are pas- 
tors and deacons. They have a weekly 
paper published in the city of New 
York, which is patronised by the deno- 
mination — a literary institution, founded 
in 1837, at De Ruyter, held by stock- 
holders — and an academy at Alfred, 






THE BAPTISTS. 



'273 



Alleghany County, New York, which is 
in a very flourishing condition, and has 
upwards of one hundred students. This 
is a chartered institution, under the 
patronage of the State. 

For some years they have had a 
missionary society, which holds its 
meetings annually, at the time of the 
meeting of the General Conference. Its 
object is to help feeble churches, and to 
send the gospel to the scattered families 
in different parts, where they are not 
privileged with the means of grace in 
a church capacity, and to preach the 
gospel to others as opportunity may 
present. A foreign mission has also 
been recentlv established. 



They likewise have a Hebrew Mis- 
sionary Society, whose object is to 
ameliorate the condition of the Jews in 
the United States. They have had a 
missionary employed for that purpose 
in the cities of New York and Philadel- 
phia, and some tracts were published, 
addressed to that people ; but no visible 
effects have been produced. 

They have a Tract Society that is at 
present in operation, and has been doing 
something in publishing traats on 
different subjects, especially upon their 
particular views. 

As a denomination they practise what 
is termed close communion. 



274 THE BAPTISTS. 

i 

STATISTICS OF BAPTIST -CHURCHES THROUGHOUT THE WORLD. 



NORTH AMERICA. 



United States, 
Do. 
Do. 
Do. 
Do. 
Do. 



Anti-Mission, ... 
Seventh-Day,... 
Six Principle,... 

Free Will, 

Church of God, 



Total in the United States, 

Canada, 

New Brunswick, 

Nova Scotia, 

Jamaica, (West Indies,) 

Bahamas, do. , 

Trinidad, do. 

Hayti, do. 

Honduras, 



Total in North America, 
EUROPE. 

England, 

Wales, 

Scotland, 

Ireland, 



Total in Great Britain, 

France, 

Holland, 

Hanover and Brunswick, 

Hamburg, , 

Denmark, 

Prussia, 

Other German States, 

Greece, 



Total in Europe, 

ASIA. 
Burmah, Arracan, &c, 

Assam, 

Siam, 

China, , 

India, 

Ceylon 

Australia, 



Total in Asia, 

AFRICA. 

Liberia, 

Mission Stations, 



Total in Africa, 

RECAPITULATION. 

North America, 

Europe, 

Asia, 

Africa, 



Churches. 



7,920 

1,968 

63 

20 

1,165 

130 

11,266 

143 

71 

100 

76 

16 

2 

2 

2 



11,778 



1,410 

300 

102 

42 



1,854 
13 
5 
4 
1 
6 
8 
23 
2 



1,912 



46 
3 
2 
4 
27 
12 
2 



flrand Total, 13,804 



96 



12 

6 



18 



11,778 

1,912 

96 

18 



Ordained 
51 misters 



4,752 

905 

58 

22 

771 

90 



6,598 

78 

41 

67 

123 

12 

4 

3 

4 



6,930 



1,050 

230 

65 

27 



1,372 
12 
4 
3 
4 
5 
6 
18 
2 



1,426 



25 

4 

3 

10 

38 

13 

2 



95 



10 
8 



II 



6,930 

1,426 

95 

18 



8,469 



Baptized 
in one Year. 



35,767 

1,742 

314 

150 

4,023 

350 



42,346 

508 

150 

95 

1,250 

300 

6 
5 
9 



44,663 



8,500 

1,500 

480 

78 



10,658 
28 
35 
28 
73 
50 
74 
175 
4 



11,125 



1,426 
18 
5 
16 
172 
59 
50 



1,746 



40 

25 



65 



44,669 

11,125 

1,746 

65 



Members. 



664,566 

67,310 

6,943 

3,500 

63,372 

8,200 



813,921 

8,248 

4,705 

9,231 

34,500 

2,078 

52 

30 

130 



873,495 



117,280 

23,748 

4,250 

1,375 



146,653 
228 
150 
125 
286 
350 
233 
970 
20 



149,025 



6,200 

30 

28 

50 

1,162 

516 

250 



8,236 



580 
500 



1,080 



873,495 

149,025 

8,236 

1,080 



57,605 I 1,031,836 



MOKISONIANISM. 



BY THE REV. FERGUS FERGUSON, B.A., 

MINISTER OF BLACKFRIARS' -STREET CONGREGATIONAL CHURCH, GLASGOW. 



The religious body whose opinions 
are generally thus designated (although 
the name is not adopted by the party 
themselves), took its rise in Scotland 
about twelve years ago. At that time 
considerable excitement prevailed in 
the country on the subject of religious 
revivals, occasioned both by cheering 
intelligence received from America, 
and by the reports of remarkable 
spiritual awakenings at home, in Kil- 
syth, and elsewhere. Mr. James 
Morison, son of the Rev. Robert Mori- 
son, minister of the United Secession 
Church in Bathgate, had just finished 
his curriculum of study at the Edin- 
burgh University, and the Divinity Hall, 
with great success and eclat. At this 
juncture he was visited with a very 
serious affliction, so that for many 
months he daily expected death, and 
was led hourly to realize his possible 
nearness to an eternal world. When, 
by the mercy of God, he was raised 
from that bed of sickness, and was sent 
forth as a licentiate of the United Seces- 
sion Church, his mind was deeply im- 
bued with an earnest desire to call upon 
perishing men to " flee from the wrath 
to come." His first appointments as a 
probationer were to the North of Scot- 
land. When supplying a rural station 
in Ross-shire, he became deeply im- 
pressed with the idea that he did not 
know the Gospel in its simplicity, not- 
withstanding all his earnestness of spirit, 
and the ardent desires after personal 
holiness which glowed within him. His 
perusal of Finney's "Lectures on Re- 
vivals" had contributed to produce this 
conviction,— but more especially the 



contrast which irresistibly forced itself 
upon his mind between the rustic ap- 
pearance of his auditory and the ornate 
and finished discourses which he had 
brought with him from the South. He 
wa3 brought in his outlandish and soli- 
tary dwelling to the firm belief that the 
Lord Jesus Christ had made atonement 
on the cross for the sins of all men with- 
out distinction and exception, and there- 
fore for his sins in particular ; and that 
this doctrine that Jesus had thus borne 
the sins of mankind was the Gospel cal- 
culated to impart immediate peace to a 
troubled conscience, of which, up to 
that time, he felt himself to have been 
ignorant. This great truth he now 
burned with an eager desire to commu- 
nicate to his fellow-men. Wherever he 
went, great excitement was produced — 
many anxious and convicted souls asked 
the way to salvation — and many pro- 
fessed to find peace and joy in believing 
that Jesus " had loved them, and given 
himself for them." Chiefly at Nairn, 
Tain, Forres, and Lerwick, were these 
important results produced. A tract 
was published at Nairn by Isaac Ket- 
cher, Esq., dated Aug. 14, 1840, giving 
a calm and deeply interesting account 
of the astonishing awakening Mr. Mori- 
son was the means of effecting there. 
When he returned from his labours in the 
North, he threw himself with heart and 
soul into the Revival movement, which 
was then being carried on so energeti- 
cally, and in which many ministers and 
preachers of the Secession Church shared 
and rejoiced. His correspondence, how- 
ever, with the converts and inquirers he 
had left behind him at his former sta- 



276 



morisonianism. 



tions became so voluminous, that he 
conceived the idea of writing a tract 
for their direction, which would embody 
the leading truths he had found to be 
so much blessed of God. It was accord- 
ingly published under the title, " The 
Question, What must I do to be Saved ? 
answered by Philanthropos." The 
principal topics treated in this publica- 
tion, which aftevwards became so fa- 
mous, and in a few years ran through 
eleven editions, were, the malignity of 
sin, the good tidings of salvation, the 
suitableness of the Gospel for each in- 
dividual sinner, the simplicity of faith 
and repentance, together with replies to 
the difficulties which the author had 
found most commonly lodged in the 
minds of inquiring sinners. Within the 
compass of the same year, (1840,) Mr. 
Morison was called to take the pastoral 
oversight of the United Associate, or 
Secession Church, assembling in Clerk's 
Lane, Kilmarnock. Meanwhile, the 
tract above referred to, had been exten- 
sively circulated, especially in the North 
of Scotland ; and, on the day appointed 
for his ordination, two members of the 
Kilmarnock Presbytery, expressed them- 
selves to be so much dissatisfied with 
certain statements therein made, that 
they could not heartily join in setting 
him apart to the work of the ministry. 
Mr. Morison explained, that he did not 
hold the Rowite heresy with which they 
suspected he was tinged, nor did he 
hold ' universal salvation,' but simply 
salvation for every man " possible before 
faith" but "certain after faith." He 
further explained, that he never could, 
and never would preach any other doc- 
trine ; but that, since certain expres- 
sions in his tract were offensive to 
members of Presbytery, he would sup- 
press its circulation. On this arrange- 
ment, his ordination was proceeded 
with, the audience having been kept 
waiting in suspense for upwards of an 
hour. 

Mr. Morison, however, continued to 
give great prominence in his weekly 
ministrations to those striking views 
concerning the atonement of Christ, 



faith, and assurance, which had been 
blessed to the salvation of so many 
sinners, and had awakened the suspi- 
cions of certain of his co-presbyters. 
It would appear, moreover, that this 
little tract which had done so much 
good on the one hand, and had caused 
so much annoyance on the other, was 
not to lie hid under a bushel, although 
its author had been pledged to its sup- 
pression. A Congregational minister in 
London, who highly approved of it, and 
had found it to be very useful among 
his people, wrote Mr. Morison, to the 
effect, that he wished to re-publish it 
in the metropolis. Mr. M. replied, that 
he could not consent to take any steps 
himself towards its re-issue, nor give 
any formal permission for it, consider- 
ing the pledge he had taken ; but that 
he would not visit any party who might 
reprint it, " with pains and penalties." 
In this way a London edition was pub- 
lished, followed speedily by one in Dun- 
fermline, and two in Kilmarnock, also 
by neutral and responsible parties. Mat- 
ters being in this position, Mr. Morison, 
without any private remonstrance, was 
summarily arraigned before the bar of 
the Kilmarnock Presbytery, charged 
both with heresy in doctrine, and dis- 
ingenuousness in conduct. Under the 
first head, (erroneous doctrine,) the 
charges were — 1st, That he taught, that 
the object of saving faith to any person, 
was, that Christ made atonement for 
the sins of that person, as he made 
atonement for the sins of the whole 
world, and that the seeing this state- 
ment to be true was in itself saving 
faith ; 2d, That all men were able of 
themselves to believe the Gospel ; 3d, 
That no person ought to be directed to 
pray for grace to help him to believe ; 
4th, That repentance in Scripture, 
meant only a change of mind, but not 
godly sorrow for sin ; 5th, That justi- 
fication is not pardon, but that it is 
implied in pardon ; 6th, That election 
comes, in the order of nature, after the 
purpose of atonement ; 7th, that there 
were in his publications many un- 
warrantable expressions regarding the 



REV. FERGUS FERGUSON. 



277 



atonement; and 8th, that he taught 
that men could not be deserving of 
eternal death on account of Adam's sin. 
To these charges Mr. Morison replied, 
1st, That the object of saving faith is 
the Gospel : and the Gospel is this — 
" Christ died for our sins, according to 
the Scriptures," of course implying that 
he died for all sinners, since all men 
are commanded to believe ; that saving 
faith in its nature is "a setting to one's 
seal that God is true," in the record he 
has given concerning his Son; that 
whosoever believes a truth is conscious 
of believing it, and that, consequently, 
whoever believes the truth as it is in 
Jesus, must be conscious that he be- 
lieves it ; 2d, Men are able to believe 
the Gospel, because God has already 
given them strength. We are not re- 
quired to do more than we have 
strength to do ; and if we were, we 
would not be responsible for not doing- 
it; 3d, He maintained, that it is the 
duty of all men to pray, but it is their 
duty first of all to believe in Jesus, and 
that no prayer is acceptable to God, or 
accepted by God, save that which is 
offered up in the exercise of faith in 
Christ ; 4th, That the Greek word, ren- 
dered repentance, (penzvoiot,) always 
means change of mind, but that this 
change of opinion always produces a 
corresponding emotion, such as sorrow 
for sin, love to Christ, love for holiness, 
&c. ; 5th, Justification is not pardon, for 
a person can be only once justified, 
whereas he may be often pardoned ; 
6th, He maintained eternal, personal, 
and unconditional election ; but urged, 
that since the elect are said to be 
" chosen in Christ," the purpose of 
election did not precede the purpose of 
atonement, but vice versa; 7th, He 
defended or explained the reprehended 
statements; and, 8th, He held that all 
men are guilty of Adam's first sin, if 
by guilt be meant mere obligation to 
punishment, and that it was certain 
that no man would suffer eternal death 
merely on account of Adam's sin. But 
it was quite well known that the "head 
and front" of Mr. Morison's offending 



was, that he ever maintained that 
Christ died upon the cross equally for 
all men, and therefore in his defence he 
addressed himself at great length to 
prove that the atonement was a reme- 
dial measure, not per se securing the 
salvation of sinners, but merely pro- 
viding it, to be subsequently applied by 
faith in each individual case; and also 
demonstrated, by an imposing collation 
of Scripture texts, that the Bible teaches 
that Christ died for all men, without 
distinction and without exception. He 
strengthened his position by quotations 
from orthodox writers in the Christian 
church, both ancient and modern, who 
held the same views on the atonement. 
On the charge of alleged disingenuous- 
ness of conduct, he submitted that he 
never used any active measures to cir- 
culate the tract, but decidedly regretted 
that he did not use active measures 
to prevent others from circulating it. 

On the 9th of March, 1841, in the 
midst of great excitement in the town 
of Kilmarnock, he was suspended from 
the ministry. Against this decision he 
protested, and appealed to the Synod, 
being the supreme court of that church, 
which, we may here observe, in con- 
junction with the body then called " The 
Relief," now forms " The United Pres- 
byterian Church of Scotland." While 
these ecclesiastical proceedings were 
pending, Mr. Morison's ministrations 
during the first months of his pastorate, 
notwithstanding all the charges of 
unsoundness which had been brought 
against him, had been signally owned 
of God to the conviction and conversion 
of many souls. The chapel in Clerk's 
Lane, capable of containing about 800 
persons, which had been very thinly 
attended before his ordination, became 
so crowded that standing room could not 
be procured. Hundreds of persons pro- 
fessed to come to a saving and sancti- 
fying acquaintance with the Saviour. 
Numerous bands of eager worshippers 
flocked to the chapel where he minis- 
tered from all the towns and villages 
for ten miles round. It will not there- 
fore be matter of surprise that, with the 



278 



MOEISONIANISM. 



exception of a very small minority, the 
church in Clerk's Lane adhered to their 
beloved minister after his suspension, 
joined- in his protest and appeal, and 
appointed commissioners to represent 
them at the approaching Synod. 

That reverend body met in Glasgow, 
on June 7, 1841. On June 8, Mr. 
Morison's protest was taken up, and oc- 
cupied the court almost exclusively dur- 
ing eleven anxious and protracted se- 
derunts. The case excited the most 
profound interest, not only in the city 
of Glasgow, but also throughout the 
country. Mr. Morison was heard at 
great length in his own defence, then 
the members of the Kilmarnock Presby- 
tery ; and again Mr. Morison was heard 
in reply. His speeches were most con- 
clusive and thrillingly eloquent, so much 
so that they elicited the eulogy even 
of those who were his theological ad- 
versaries, and more than once the sym- 
pathizing plaudits of the listening hun- 
dreds. At length, on the 11th June, a 
motion, made by Dr. Heugh, was car- 
ried, to the effect that the suspension of 
the Kilmarnock Presbytery be continu- 
ed. Against this decision Mr. Morison 
protested in the following terms : — 
" Seeing the Supreme Court has given 
sentence against me, even to my sus- 
pension from the ministry, on most 
inadequate grounds, I protest against 
the decision, and I shall hold myself at 
liberty to maintain and preach the 
same doctrines as if no such decision 
had been come to." Dr. Brown of 
Edinburgh, who, during the debate, 
had thrown his ample shield around his 
young friend and pupil, homologating 
his doctrines, although not all his ex- 
pressions, at a subsequent sederunt en- 
tered his dissent against the deed of the 
Synod in Mr. Morison's case, and read 
his reasons of dissent. At a later 
meeting, however, the matter dropped, 
as Dr. Brown did not insist that his 
reasons of dissent should be entered on 
the minutes. It is of importance, how- 
ever, to notice that, in the estimation of 
that eminent theologian, the opinions 
of Mr. Morison in 1841 were not de- 



serving of ecclesiastical censure. At the 
same meeting of Synod, Rev. Robert 
Walker, then of Comrie, now of Dun- 
fermline, was charged with holding and 
preaching doctrines similar to Mr. Mori- 
son's, but his explanations were deem- 
ed by the Synod so satisfactory, that an 
amicable adjustment was effected. 

But the atonement controversy in 
the Secession Church did not end with 
the expulsion of Mr. James Morison. 
The Rev. Robert Morison, at the tenth 
sederunt of the Synod, in June, 1841, 
read a paper containing his reasons of 
dissent from the deed of the court which 
had continued the suspension of his son. 
His case came before the meeting of 
Synod in May, 1842. In the plead- 
ings connected with it we see clearly 
that the chief interest centred around 
the question whether or not Christ's 
atonement had a special reference to his 
people and secured their salvation. Mr. 
Morison maintained that the blood of 
Christ was shed for all men alike — 
that as an atonement it secured the 
salvation of none, while it provided 
salvation for all, and that the salvation 
of God's people was secured by the 
gracious influence of the Holy Spirit 
ordained in the order of nature subse- 
quent to the purpose of atonement. 
The Synod, on the other hand, main- 
tained that while the atonement of 
Christ opened the door of salvation for 
all, it at the same time bore a special 
reference to God's people, whose salva- 
tion it finally secured. On this simple 
point of difference, Mr. Morison, sen. 
was thrown out in May, 1842, as also 
were the Revs. A. C. Rutherford of 
Falkirk, and John Guthrie of Kendal, 
in May, 1843. These two eminent 
and popular ministers had embraced 
the opinions of the Morisons, and pre- 
ferred even to suffer excision from the 
church in whose pale they had been 
brought up, had studied, and had minis- 
tered, rather than deny or hide under 
a bushel what they conceived to be 
Christ's precious Gospel of Salvation. 
The precise complexion of the question 
at this stage, as distinctly exhibited by 



REV. FERGUS FERGUSON. 



279 



Mr. Guthrie in his reasons of dissent I 
from the decision of the Synod in Mr. ' 
Rutherford's case, will be apparent fro m 
the following extract from the History 
of the Atonement Controversy, by the 
Rev. A. Robertson of Stow, (p. 173.) 
— " The Rev. John Guthrie of Kendal 
having dissented from the decision 
affirming Mr. Rntherford's suspension, 
his case was also taken up by the Synod 
at this time, and disposed of in a simi- 
lar manner. His reasons of dissent 
were the following : — " Because the 
alleged error, on the ground of which 
Mr. Rutherford was suspended by this 



Synod, is not an 
atonement, as an 



error; for if the 
atonement, secures 



the salvation of one, it must, as an 
atonement for all, secure the salvation 
of all. But it does not secure the sal- 
vation of all, there being many for 
whom it was made who finally perish. 
Therefore the atonement, as an atone- 
ment, cannot strictly be said to secure 
salvation to any. 2d. Because Mr. 
Rutherford distinctly admitted, in his 
Reasons of Dissent, given in at last meet- 
ing of Synod, and subsequently in his 
statement of doctrine laid upon the table 
of his presbytery, and further in his 
pleadings at the bar of the Synod, at 
its present meeting, that, viewed in 
connexion with the Divine purpose of 
application, the atonement does secure 
the salvation of all who shall ultimately 
be saved.' " 

Nor did the agitation in the Secession 
Church end here. As Dr. Brown of 
Edinburgh, Professor of Exegetical 
Theology, had indicated in no equivocal 
terms his sympathy with the opinions 
of the Rev. James Morison, and had 
even proceeded so far as to enter his 
formal dissent from the decision of the 
Synod in his case, suspicions became 
prevalent that he and Dr. Balmer, his 
professorial colleague, were really un- 
sound on the doctrine of the atonement, 
judging by the standard the Synod had 
set up. Accordingly, judicial investi- 
gations were made into their exact 
opinions, before the conclusion of which, 
however, Dr. Balmer died. Ultimately 



Dr. Brown alone was libelled by Drs. 
Marshall of Kirkintilloch, and Hay of 
Kinross, on the ground of alleged heter- 
odoxy ; but at length, after the most 
intense excitement and anxiety through- 
out the denomination, was acquitted by 
the vote of the Synod, which met at 
Edinburgh, in July, 1845. This pro- 
cedure finally issued in the withdraw- 
ment of Dr.' Marshall of Kirkintilloch 
from the church. 

These four ministers who had thus 
been " cast out," were followed by al- 
most all the members of their congre- 
gations in the spheres where they 
respectively laboured. Meanwhile, the 
excitement throughout the country had 
been maintained, not merely by the 
proceedings in the church courts 
against them, and by their own zealous 
and well nigh ubiquitous ministrations 
in the cities, towns, and villages of 
Scotland, but also by the learned, thril- 
ling, but withal, clear and practical 
publications which they issued in nume- 
rous editions from the press. Besides 
his first publication, " What must I do 
to be Saved?" Mr. James Morison 
published tracts on " The Nature of 
the Atonement," " The Extent of the 
Atonement," " Saving Faith," " Not 
quite a Christian," — all of which were 
circulated most extensively and relished 
by multitudes, and savingly blessed to 
grateful hundreds. His father's chief 
works were — " Defence of Christ's 
Trust," "Difficulties connected with a 
Limited Atonement," " Gospel Peace 
essential to Righteousness ;" Mr. Ru- 
therford's — " Letters on the Extent of 
the Atonement, to the Rev. Mr. Fraser 
of Alloa," " New Views not new but 
old and sound ;" and Mr. Guthrie's — 
" New Views True Views," and " New 
Views as old as the Word of God." 
The consequence was that the religious 
tenets for which they had so publicly 
striven and suffered, had found intel- 
ligent adherents in almost every parish 
and town in the country. Naturally 
anxious that their churches should not 
remain altogether isolated and discon- 
nected, these brethren met with others, 



280 



MORISONIANISM. 



principally elders and delegates from 
Christian churches, in Kilmarnock, on 
May 16th, 17th, and 18th, 1848, (im- 
mediately after the meeting of Synod 
at which Messrs. Rutherford and Guthrie 
had been suspended,) and formed the 
Evangelical Union, " the objects of 
which were," (as stated in a paper in- 
serted in the " Ayr Advertiser," and 
separately printed,) " mutual counte- 
nance, counsel, and co-operation in 
supporting and spreading the glorious, 
simple, soul-saving, and heart-sancti- 
fying ' Gospel of the grace of God.' " 
At the end of this published statement 
of principles they said, "In conclusion, 
we cannot but deem it important to 
constitute ourselves into a Union, for 
the purpose of countenancing, coun- 
selling, and otherwise aiding one 
another ; and also for the purpose of 
training up spiritual and devoted young 
men to carry on and to carry forward 
the work and ' pleasure of the 
Lord.' " It is worthy of remark that 
in this document issued in Kilmarnock, 
in 1843, we have the first indi- 
cation of the advance made by Mr. 
Morison and his brethren beyond the 
position which they defended at the bar 
of the United Associate Church. Up to 
this time, although firmly maintaining 
that Christ had made atonement for the 
sins of every human being, that every 
Gospel hearer was already endowed 
with the power to believe the Gospel, 
and that any man might immediately 
pass from death to life by the exercise 
of simple faith in the God-given testi- 
mony ; they had nevertheless held the 
doctrine that God had determined from 
all eternity to apply this redemption 
savingly only to some men. But in 
this document they approximate more 
fully towards the sentiments of Wesley 
and others — alleging that the influence 
of the Spirit is universal and resistible 
— that the election of God's people is 
according to fore-knowledge and not 
according to the absolute fore-ordination 
of certain individuals to special grace, 
— and that, in fact, all who comply with 
the Gospel call, believe upon Jesus and. 



are led by the Spirit, are the elect of 
God. Such are the opinions now pub- 
licly avowed by the body, as will be 
shown in the sequel. 

About this time it began to be ap- 
parent that, in so far as unanimity of 
sentiment, brotherly co-operation, and 
identification in the eyes of the public 
were concerned, this young communion 
was to receive an important accession 
from another denomination in Scotland, 
— even as one rural stream when wind- 
ing to the sea is sometimes joined by 
another of nearly equal size and volume. 
The Independents in Scotland had 
always been known as zealous preachers 
of a free Gospel, and Dr. Wardlaw, 
in his published writings about the time 
of the Rowite controversy, had main- 
tained and defended the doctrine of 
universal atonement. Hence, during 
Mr. Morison's trial and the subsequent 
proceedings, the accused brethren met 
with no small share of sympathy from 
the ministers and members of the con- 
gregational churches. Some of these 
ministers had even exchanged pulpits 
with them after their excision, and had 
heartily co-operated with them in the 
" protracted meetings" for the revival 
of religion, which were then so com- 
mon in the land. This sympathy and 
co-operation, however, began to be 
confined to a more limited number of 
the Congregationalists, when the Cal- 
vinistic doctrines of eternal uncondi- 
tional election and special grace began 
to be questioned by the Morisons and 
their co- adjutors. In fact, some of the 
Congregationalists themselves appear 
to have doubted and controverted these 
tenets sooner than their Presbyterian 
friends and fellow-labourers. In the 
year 1842, the Rev. John Kirk of 
Hamilton published the first edition 
of " The Way of Life made plain, 
being twelve discourses on important 
subjects." In this little volume, 
which caused no small stir, and 
raised much acrimonious opposition, 
while at the same time it was blessed 
to do much good, he very strongly as- 
serted the doctrines of universal atone- 



REV. FERGUS FERGUSON. 



281 



menf, rnnn's ability to believe the Gos- 
pel, and the universality and resistibili- 
ty of the Spirit's operations. In a 
subsequent publication, entitled " Light 
out of Darkness," he inveighed more 
strongly against the Calvinistic views 
of election, fore-ordination, and pre- 
destination. A considerable party 
among the Independents sympathised 
with these views, but the more 
numerous and influential portion of 
the connexion were dissatisfied with 
them. However, although some pri- 
vate correspondence took place, no 
public or formal deliverance was given 
on the disputed points till the year 
1844. Several of the students of the 
Theological Academy in Glasgow, under 
the superintendence of Dr. Wardlaw, 
were suspected of being tinged with 
what began at length to be called u New 
Views." The subjects of their annual 
discourses were so selected as to elicit 
their opinions distinctly and decidedly. 
Nor were they at all backward in ex- 
pressing these opinions. The result 
was, that three questions were proposed 
to each student to which written 
answers were required, against the 
annual meetings of the Congregational 
Union^ which were to be held in Dun- 
dee on that year. The following were 
the questions thus proposed by Dr. 
Wardlaw : — " 1. Are your sentiments 
on the subject of Divine influence the 
same now as they were when you were 
examined by the committee and admit- 
ted into this institution ? 2. Do you 
hold or do you not, the necessity of a 
special influence of the Holy Spirit, in 
order to the regeneration of the sinner 
or his conversion to God, distinct from 
the influence of the Word or of provi- 
dential circumstances, but accompany- 
ing these means and rendering them 
efficacious? 8. Are your sentiments 
settled on the subject of the preceding 
query, or are you in a state of indeci- 
sion and desirous of time for further 
consideration and inquiry?" Of about 
twenty regular students, the replies of 
ten were deemed unsatisfactory by the 
Academy committee, which met at Dun- 



dee, and consequently these young men 
were cited for examination and remons- 
trance before a special committee ap- 
pointed to sit in Glasgow, at the close 
of April. The position which they 
maintained both in their answers to the 
queries, and verbally, when interro- 
gated before the committee, was this, 
that they held most firmly the necessity 
of a Divine influence in order to the 
conversion of the sinner, but that this 
influence operated on the sinner's mind 
proximately through the truths of the 
Gospel — that it was resistible, and that 
it was exerted upon every Gospel hearer. 
They supported their views by such 
texts as " My Spirit shall not always 
strive wtth man.'' (Gen. vi. 3.) "Ye 
do always resist the Holy Ghost." (Acts 
vii. 51.) They urged it as their main 
argument, and their main difficulty, 
that "if God were withholding necessary 
grace from any sinner, how could He 
say complainingly " Why will ye die?" 
and " What could have been done more 
to my vineyard that I have not done 
in it ?" (Ezek. xxxiii. 11, Isa. v. 4.) 
and how could they, the preachers of 
the Gospel, call upon sinners to exercise 
immediate faith in the Redeemer if they 
at the same time held that no one of 
their audience ever would believe unless 
God had determined from all eternity 
to impart the irresistible grace ?" One 
student gave satisfaction to the com- 
mittee and was retained. Nine were 
expelled from the Academy for these 
sentiments, on 1st May, 1844 ; of whom 
the following still labour in connexion 
with the movement, Revs.William Bath- 
gate, Forres ; James Samson, Blenner- 
hasset, Cumberland ; Ebenezer Kennedy, 
Paisley ; Gilbert M'Allum, late of Neils- 
ton ; and Fergus Ferguson, Glas- 
gow. As it was well known, however, 
that several churches with their pastors 
in the neighbourhood of Glasgow 
held the very same views on the 
work of the Spirit, the four Congrega- 
tional churches in the city of Glasgow, 
under the pastoral charge of Revs. Dr. 
Wardlaw, Messrs. Thomson, Russel, and 
Ingram, entered into a friendly corres- 



282 



MORIS ONIANISM. 



pondence with them, no other mode of 
discipline being open to them, owing to 
their ecclesiastical polity. The ques- 
tions put by the Glasgow churches were 
quite similar to those addressed to the 
students, with this addition, that the 
doctrine of eternal and unconditional 
election was more plainly and pointedly 
referred to. The result was that the 
Glasgow churches disowned and inti- 
mated the cessation of all intercourse 
with these five churches, viz., in Hamil- 
ton, Bellshill, Cambuslang, Bridgeton, 
and Ardrossan, with their pastors, 
Revs. Messrs. Kirk, Ferguson, sen., 
M'Robert, Simpson, and Mather. This 
occurred in the year 1845. Four 
churches in the north of Scotland were 
at the same time, similarly dealt with 
by their neighbours, viz., those in 
Blackhills, Cotton, Forres, and Fraser- 
burgh. 

All these ministers and churches be- 
gan immediately to co-operate with the 
brethren of the Evangelical Union, al- 
though some years elapsed before any 
of them formally joined it. Yet they 
contributed to the funds of the same 
academy, held the same theological 
opinions, were designated by one name, 
and assumed the appearance of one de- 
nomination in the eyes of the public. 
The calls for labourers were so numer- 
ous, that all the students who had 
been cut off from the academy in Glas- 
gow, were soon employed at flourishing 
preaching-stations. 

Towards the close of 1844, the Rev. 
William Scott, of Free St. Mark's, Glas- 
gow, appeared before his Presbytery, 
charged with preaching, that the sinner 
is not regenerated before believing the 
Gospel, but by means of the Gospel 
believed. In April, 1845, he was sus- 
pended from the ministry, against which 
decision he protested, and appealed to 
the General Assembly of the Free 
Church, held in Edinburgh, in May of 
that year. He defended himself with 
great ability at their bar, but the sen- 
tence of the Presbytery was confirmed. 
Although he gave in his resignation, his 
final separation was formally proceeded 



with in Glasgow in June following. The 
great bulk of his congregation adhered 
to him^ and have, since that time, built 
a handsome and commodious chapel in 
Glasgow. He also unhesitatingly co- 
operated with the brethren of the Evan- 
gelical Union, and the Congregational- 
ists above referred to. 

The Rev. John Hamilton, of the Re- 
lief Church, Lauder, also spontaneously 
joined the movement towards the close 
of 1844. 

Since that time, the religious views 
embraced by these churches, have gained 
many fresh adherents, and the churches 
themselves have been increased and con- 
solidated. The only point of difference 
that subsistsbetween the brethren who left 
the United Associate, or Secession church 
(now the United Presbyterian,) and those 
who left the Congregational Union, is on 
church-government. While both parties 
hold, that any external judicial authority, 
such as that exercised by Presbyteries, 
Synods, or Assemblies, over individual 
churches, is not countenanced by Scrip- 
ture, nor by the practice of the primitive 
churches, the Congregationalists still 
transact their church business in their 
weekly or ordinary church - meetings, 
while the Presbyterians commit eccle- 
siastical affairs to a body of elders, of 
whom they appoint a plurality in each 
church. Both parties are Independents, 
or Congregationalists, viewed externally; 
but, in their internal government, there 
is the difference just indicated. Their 
real union and harmony of feeling are 
not, however, thereby impaired. 

The Evangelical Union takes no cog- 
nizance of the internal affairs of the 
separate churches. The brethren, in 
forming it, chose the name of a Union, 
as contradistinguished from an authori- 
tative judicatory, and this they called 
Evangelical, in contradistinction to 
Congregational, Baptist, or other terms 
of the kind, to intimate that the basis 
of their union was theological rather 
than ecclesiastical, and in no respect 
interfered with the liberty of the several 
churches, to adopt whatever form of 
ecclesiastical polity they might prefer. 



REV. FERGUS FERGUSON. 



283 



Hence, " The Evangelical Union," is 
composed, indiscriminately, of ministers 
and churches holding both the Pres- 
byterian and Congregational form of 
church- government, although the former 
preponderate. Its annual conferences 
are held in the beginning of October, 
immediately after the Academy's sit- 
tings. When the delegates from the 
several churches meet, they simply re- 
port to one another how the Lord's 
work prospers in their respective locali- 
ties, and consult for the general good 
of the connexion, by appointing com- 
mittees to attend to the interests of the 
Academy, for the Home Mission, For- 
eign Mission, &c, without, in any de- 
gree, intermeddling with the internal 
affairs of individual churches. Neither 
all the churches nor all the ministers 
have seen fit to join this Union, although 
all co-operate as Christian brethren, con- 
tribute to the support of the Academy, 
and are really one in sentiment and effort. 

About forty ministers, and a consid- 
erably larger number of young churches 
and stations, are comprised in the body. 

The Rev. James Morison, now of 
Glasgow, formerly of Kilmarnock, and 
the Rev. John Guthrie, now of Green- 
ock, formerly of Kendal, act as profes- 
sors in the Academy, the former of 
Exegetical, the latter of Systematic 
Theology. A third chair, to be devoted 
to Old Testament Exegesis, is at present 
in contemplation, to be supplied as soon 
as circumstances will permit. The an- 
nual session of this institution is held 
for two months in autumn. Upwards 
of twenty students are in attendance. 

A prominent feature of the move- 
ment, is the transfusive influence it has 
exerted, and is still exerting, beyond 
its own denominational pale. This holds 
especially true of England, where, by 
means partly of revival efforts, in which 
the Rev. J. H. Rutherford, late of Kelso, 
has borne a principal share, and partly 
by the periodicals and other publications 
of the body, these religious views have 
made rapid and extensive progress, par- 
ticularly in Newcastle, and other dis- 
tricts in the north of England. 



The energies of the ministers having 
been naturally engrossed in multifarious 
efforts for the maintenance of their po- 
sition, and the dissemination of their 
views, there is little as yet to point to, 
in the shape of denominational litera- 
ture, except the massive and learned 
work of Mr. Morison, entitled, An Ex- 
position of the Ninth Chapter of the 
Epistle to the Romans. During the 
progress of the atonement controversy, 
in which the movement originated, an 
immense number of pamphlets issued 
from the press, a complete set of which, 
on both sides, has been collected and 
bound into volumes, and is preserved 
in the library of the Theological Aca- 
demy. The tracts and books of smaller 
size are many and various ; and prodi- 
gious numbers of these have been cir- 
culated in the course of the movement. 

It is specially worthy of notice, that 
a printing and publishing establishment, 
entitled, from the two principal periodi- 
cals, The Christian News and Day- 
Star Office, was commenced by private 
parties connected with the movement in 
1846, and is in active operation at the 
present day. This office is in Glasgow, 
and from it there are issued a weekly 
newspaper, entitled The Christian 
News, which was commenced in 1846, 
a small monthly magazine called The 
Day-Star, which was started the year 
preceding, and has a very large circu- 
lation, besides other periodicals, and an 
immense number of tracts and minor 
treatises, exhibiting, in various forms, the 
distinctive tenets of the denomination. 

As to these distinctive tenets, they 
may be regarded as centring in the 
cardinal doctrine of the world-wide 

UNIVERSALITY OF THE ATONEMENT. 

This doctrine, which, as Mr. Morison 
and his brethren conceive, lies in the 
heart of the gospel (1 Cor. xv. 1-4), 
involves, it is contended, as cognate 
doctrines, the universality of the love of 
the divine Father, and the parallel uni- 
versality of the indispensable influence 
of the divine Spirit. The universal love 
of the divine Father is regarded as the 
fountain whence the whole evangelical 



284 



MORISONIANISM. 



scheme of mercy, in all its manifold 
bearings on the human race, proceeded. 
The universal propitiation of the divine 
Son, is regarded as the chief expression 
of the Father's love to mankind, and as 
that perfect satisfaction for the sins of 
sinful men which makes it consistent for 
the divine Father, as the moral gover- 
nor of the universe, to extend to all 
who, under the guidance of the Spirit, 
assume a certain spiritual attitude, par- 
don and purity, and ultimate glory. 
The universal influence of the Divine 
Spirit is required, to exhibit to men the 
love of the Father, and the Propitiation 
of the Son ; and, from the fact that it is 
universal, it is regarded as resistible. 
The resistibility of the influence of the 
Spirit is looked upon as necessarily co- 
related with the essential and there- 
fore indestructible freedom of the will 
of man ; and, as it is only in the 
abuse of this freedom that human sin 
is realised, so it is only in the legiti- 
mate use of it that that faith is experi- 
enced which is the conditio sine qua 
non at once of safety, sanctification, and 
ultimate glory. This freedom of the 
human will, whether in sin on the one 
hand, or in faith and holiness on the 
other, is looked upon as the turning- 
point of man's moral accountability, and 
as, indeed, the very essential principle 
of his moral nature. This being the 
case, original sin is not regarded as an 
innate moral corruption of the soul. It 
is looked upon as exhausted in the im- 
putation of Adam's first sin ; while the 
idea of an innate moral corruption of 
the soul is looked upon as based on one 
of two untenable assumptions, — the as- 
sumption of a traducian propagation of 
souls, or the assumption of the possibi- 
lity of filial guilt being involved in 
an independent parental delinquency, 
with which the children did not, and 
could not, comply. The same view of 
the essential freedom of the human will, 
finds other embodiments in the doctrine 
of limited fore-ordination, or the abso- 
lute fore-ordination on God's part not of 
all the actions of men, but only of his 
own acts (but coupled with universal 



prescience of all human actions), and in 
the doctrine of temporaneous and condi- 
tional election to forgiveness, holiness 
and glory. In short, the religious views 
which are generally designated " Mori- 
sonian," may be thus summed up : — 
That God the Father regarded mankind- 
sinners with an eye of compassion, and 
wished "all men to be saved;" that 
God the Son became " a propitiation for 
the sins of the whole, world ;" that God 
the Spirit has been " poured out upon 
all flesh," and "strives" with all the 
irregenerate, and "dwells" in all be- 
lievers ; that all those who, " led by 
the Spirit," "yield themselves unto 
God," are his chosen people, "elect ac- 
cording to fore-knowledge;" and that 
those who remain finally unsaved, and 
are thus the non-elect and reprobate, 
have themselves to blame for their infat- 
uated " resistance" of the Holy Ghost ; 
that for the conversion of any soul, 
all the glory is to be given to God, 
who " quickens" the dead, while over 
every soul that perishes, Jehovah com- 
plainingly cries, "why will you die?" 
that although all men in their natural 
state are depraved and love sin, yet 
they possess the power to obey the com- 
mand to believe the gospel — a power 
bestowed by God, and not destroyed by 
the fall ; that every sinner who believes 
the good news of salvation is conscious 
of the act, and " being justified by faith, 
has peace with God through Jesus Christ 
our Lord ;" that Christ is "made" to 
every believer "wisdom, and righteous- 
ness, and sanctification, and redemp- 
tion ;" and that before the finally im- 
penitent and " the faithful unto death" 
there lies, respectively, either a miser- 
able or glorious immortality. 

For an exhibition of the alleged 
Scripture-proofs, and a more complete 
view of all the subordinate doctrinal 
dependencies of these tenets, we must 
refer to the publications of the denomi- 
nation. 

The candid reader will now be fully 
able to judge, whether or not, this body 
be worthy of the sweeping denunciations 
which, of late years, have been hurled 



REV. FERGUS FERGUSON. 



285 



against them, over the length and breadth 
of the land. 

One of the most common modes of 
representing their opinions is, that they 
teach that the sinner is " able to save 
himself," and that they thus seek to rob 
the Eternal Jehovah of the glory that 
is his due, and confer it upon poor hell- 
deserving man. Does the sinner save 
himself when he simply tastes the food 
that has been provided for him — when 
he simply opens the door at which God 
may have knocked for many a year — 
•when he " looks unto God and is saved," 
in compliance with the Divine entreaty? 
How can God be robbed of his glory, 
when it is admitted that, but for the 
sovereign interposition of the Father, 
the race must have irretrievably per- 
ished — that we were altogether " with- 
out strength," that is, without ability 
to atone for our sins, and procure a 
meritorious righteousness, when, "in 
due time, Christ died for the ungodly," 
and thus removed for ever the otherwise 
insuperable legal barriers that frowned 
in our way ; and when it is admitted 
that, without the blessing of the Holy 
Spirit, the mere preaching of the Gospel 
would be no more efficacious for the 
actual saving of the soul, than the sow- 
ing of the seed in the soil w r ould issue 
in the expected harvest, without the 
blessing of the God of Nature? Some 
are, indeed, startled by the statement, 
that the sinner is able to believe the 
Gospel when it is preached ; but when 
it is remembered that this power is 
God-conferred and God-sustained, a 
candid investigator will confess, that 
the Divine being is in no wise, by such 
a view of truth, robbed of his glory. 
On the other hand, we hold that the 
opposite opinion derogates from the 
glory of God, viz., that the sinner is 
commanded to receive a gospel w^hich 
he is confessedly unable to receive, and 
ultimately visited w T ith a "much sorer 
punishment" for not receiving it. 

Again we are very generally charged 
■with denying the doctrine of Election, 
and with explaining away rashly and 
daringly those portions of the Word of 



God which do not tally with our own 
opinions. The candid reader will per- 
ceive from the foregoing statement that 
we do not deny the doctrine of Election, 
but simply a particular view of it. We 
hold that God, according to his eternal 
foreknowledge and purpose, chooses 
those who believe in his Son — that men 
are not chosen according to their own 
works, but according to God's wondrous 
plan of saving men in Christ. fSee 2 
Tim. i. 9, 10 ; 1 Pet. i. 2 ; Eph. i. 4, 
also Rom. chap. ix. — the key to 
the proper understanding of which is 
furnished by the apostle in the conclud- 
ing verses, viz., that those who believe 
in Christ, as the Gentiles did, are the 
saved, and therefore the elect, whereas 
those who reject Christ, and " stumble 
at that stumbling stone," as the Jews 
did, are the reprobate or non-elect.) 
And we rejoice in this view of election, 
not only as that which is taught in 
Scripture, and which reflects especial 
glory on the character of God, but as 
that which is beautifully reconcileable 
with the rest of God's revealed will. 
The grand difficulty with multitudes is 
to reconcile the doctrine of eternal and 
unconditional election with the calls to 
immediate faith which are addressed to 
all sinners indiscriminately in the Word 
of God. But the view of election just 
indicated exactly harmonizes with the 
great New Testament decree, " He that 
believeth on the Son hath everlasting 
life ; and he that believeth not the Son, 
shall not see life ; but the wrath of God 
abideth on him," and also with God'8 
solemn asseveration, " As I live, saith 
the Lord God, I have no pleasure in the 
death of the wicked," and the unquali- 
fied declaration of the apostle, " Who 
will have all men to be saved, and to 
come unto the knowledge of the truth." 
It has further been alleged against us 
that we deny altogether Original Sin, 
and the depravity of man's nature. As 
has just been stated, while we deny such 
an imputation of Adam's sin to his pos- 
terity, as w r ould render them liable to 
eternal punishment on account of it ; 
and such a view of the corruption of 



286 



MORIS ONIANISM. 



our fallen nature as would warrant the 
application of the epithet " sinful" to 
infant children, and render them ob- 
noxious to hell fire, we nevertheless 
maintain that Adam's sin has been so 
imputed to the whole race, that they 
suffer temporal death on account of it, 
(Rom. v.) and we also hold that there is 
what may be called a tendency in every 
man who is born into the world to 
sin, owing* to the biassing influence 
which the deteriorated flesh {ax^) 
exerts upon the originally pure and 
God -given soul, and the evil influences 
wherewith he is surrounded in the 
world without. And viewing adults 
in their natural unconverted state, we 
yield to none in the strength of the ex- 
pressions which may be employed to 
designate the inveteracy, culpability, 
and hopelessness of their depravity and 
love of sin. The lusts of the flesh 
hold a proud and uncontrolled sway 
where the supreme love of God does not 
reign. And even after conversion the 
remains of corruption annoy him who 
" walks after the spirit," and involve 
him in a harrassing warfare, as the 
apostle abundantly shows in the seventh 
chapter of the epistle to the Romans. 

We have been charged with denying 
the work of the Holy Spirit. It will 
be apparent from the foregoing state- 
ment that this charge is unfounded. 
We firmly believe in the personality of 
that Divine Agent ; and of his gracious 
work in the salvation and sanctification 
of sinners, we hold sentiments which, 
in our estimation, reflect upon Him pe- 
culiar glory. We believe that his love 
to mankind is co-equal with that of 
the Father and of the Son. He too 
regards the sinuer with pitying eye, and 
whether by the monitions of conscience, 
the dispensations of providence, or the 
preached Gospel, does all that in the 
circumstances can be done to bring him 
to repentance. And even, as the pious 
husbandman depends upon the blessing 
of the God of Nature, and, although he 
be convinced that according to a pre- 
established law, the physical influence 
of God co-operates with his labours 



towards the production of an abundant 
harvest, yet does he pray for the need- 
ful assistance, — in like manner, although 
we be persuaded that the Divine bless- 
ing ever goes forth with the Gospel 
faithfully preached, we pray unto him 
to continue to pour out in augmented 
degree that Divine aid notwithstanding 
all our unworthiness and sin. " With- 
out Him we can do nothing." 

We ever give prominence in all that 
we say and write to the great fact, that 
" without holiness no man shall see the 
Lord." 

Such being our theological creed, it 
has oft-times been matter of surprise to 
us that we have been judged so hardly 
by other denominations of Christians. 
With all genuine Protestants we say — 
" Let all the glory be to God, and none 
to man." With them we hold that 
salvation, or eternal life, is a gift, and 
not to be obtained by works ; and if 
we add that this gift is "unto all," 
and that man is able to take the gift 
which God presses upon his acceptance, 
wherein do we seriously depart from 
the orbit of orthodoxy? We desire 
union with all evangelical Christians. 
If any deserve the epithet evangelical 
more than others, we unostentatiously 
claim to be that party. We love The 
Gospel ; we have suffered for The 
Gospel ; and we ever give it an un- 
rivalled prominence in all our minis- 
trations. 

We are well aware that the number 
of those in other denominations who 
admire and hold our views, is far 
greater than that of those who are 
in actual fellowship with us. Nor do 
we wonder at this, believing', as we do, 
that their symmetry, consistency, and 
harmony with God's Word, must com- 
mend themselves to the conscience of 
every man who will candidly consider 
them. 

Even although we should be frowned 
upon, misrepresented, and disowned, we 
will still claim to be really one in heart, 
in aim, and in the estimation of the 
Master himself, with all who love the 
Lord Jesus in sincerity and in truth. 



287 



IBVINGISM; 



OB, THE APOSTOLIC CATHOLIC CHUKCH. 



Irvingites, so called from the late 
Rev. Edward Irving, is the designation 
usually given to certain congregations 
of Christians which have been formed in 
England, Scotland, Ireland, America, 
Germany, France, Switzerland, &c, 
but which designation these bodies have 
always disavowed. The following article 
has been written at our request by 
a gentleman officially connected with 
them :— 

The religious movement, erroneously 
named Irvingism by those who are ig- 
norant of its nature, is not the spring- 
ing up of another in addition to the 
already numberless sects into which, 
through our sin and the sin of our fa- 
thers, the one body of the baptized, the 
one Church of Christ, is rent asunder 
and torn to pieces. It is a develop- 
ment of a wholly opposite character. 
Its idea and practical effect are to 
heal, bind up, and make one, all the 
broken parts of our common lacerated 
Christianity — -striving to restore the 
unity of the Spirit in the bond of 
peace. Its labour is to reproduce 
amongst all baptized persons the reali- 
zation that there is " one body and one 
Spirit, even as we are called in one 
hope of our calling" — " one Lord, one 
faith, one baptism, one God and Father 
of all ;" and to develop the worship of 
Almighty God in its living integrity, 
after the Divine pattern which He 
Himself has given to men ; purged from 
superstition and idolatry with w 7 hich it 
has been defiled on the one hand, and 
rescued on the other from the more 
subtle but not less deadening sway of 
mere reason, which robs the holy sacra- 



ments of all their mystery and power, 
and resolves faith in God into mere 
assent to an intellectual proposition. 
Its object and aim are that the whole 
Church should be prepared as a chaste 
virgin bride to be presented to the 
Lord at his coming, which coming is 
expected shortly. All this it is believed 
the Lord Jesus Christ by the Holy 
Ghost, through his ministries ordained 
at the beginning for this purpose, can 
alone, but will assuredly, accomplish in 
all who have faith in him for that end. 

It follows from these premises that 
the creeds of the Catholic Church are 
the only creeds recognised. After the 
great schism, which was intended at 
first to be a reformation of the evils that 
had crept into the Church, every sect 
made additions to those' creeds, that of 
England adding thirty - nine articles, 
another setting up an additional creed 
at Augsburg, another at Westminster, 
another at Trent : all such additions 
are rejected because they are sectarian 
and uncatholic. 

The forms of worship are those which 
have been used in all ages in the Catho- 
lic Church. The first and last hours of 
every day are devoted to Divine service, 
— the matins and vespers of our fathers. 
Prayers are made also at nine and at 
three o'clock. The Holy Eucharist is 
offered and the communion administered 
every Lord's day. The form of the 
buildings, the furniture of the same, the 
vestments of the clergy, are in like 
manner those that were devoted to the 
worship of God in Catholic times. Li- 
turgies appropriate to each service as 
they were of old, cleansed from the 



288 



IRVINGISM. 



mixture of idolatrous invocations of 
dead men and women, are employed. 
All these practices are still used in the 
greater part of Christendom, but they 
are become mere mummeries, because 
the true significance of them is forgot- 
ten and unknown. 

The labours of the students of pro- 
phecy in many sects, especially in 
Great Britain, have shown that there is 
reason to trust that the great hope of 
the Church is about to be realized, and 
that the Lord Jesus Christ will shortly 
appear to translate the living and to 
raise those who sleep in him, before his 
great judgment upon apostate Christen- 
dom. The political aspect of affairs 
justifies this ecclesiastical expectation. 
At no time in the history of Christianity 
was Europe bound as one under such 
despotism as at the present moment. 
Before the revolution of 1794, Venice, 
Genoa, the Hanse Towns, Holland, 
Hungary, Cracow, and other places 
were free, while even the larger states 
had some forms by which the opinions 
and feelings of the people might be ex- 
pressed. Now an iron autocracy is 
alone supreme. But the form of go- 
vernment in the Kingdom of Heaven is 
hierarchical and subordinate ; and a 
despotism which tramples on the people 
is as contrary to God's mind as a de- 
mocracy, which tramples down the rulers 
He has appointed. The people will now 
burst their fetters, and the land which 
professes to have the Gospel of love for 
its law will see " every man fall by the 
hand of his brother." 

Amongst the many blessings which 
God has revealed to his Church, one of the 
greatest is the re-establishment of deacons 
to take care of the temporal concerns of 
the people ; to relieve the wants of the 
poor ; and to be the channels of com- 
munication for the superfluities of the 
rich members to their less prosperous 
brethren. Had the Church remained 
as she was at first established, extreme 
poverty and destitution would not have 
prevailed. Thus is the Church a witness 
for God that by ordinances of his appoint 
ment alone, the world can be blessed. 



Let it not be supposed, however, that 
this work is the production of clever and 
learned men, employing their wit and 
industry to the development of a pre- 
conceived ecclesiastical theory. The 
individuals through whom the work ap- 
pears in its present condition were igno- 
rant of the things which were continually 
elaborated by them. The restoration 
of the ministries enumerated of old in the 
New Testament, of apostles, prophets, 
evangelists, and pastors and teachers, 
has been the means by which the re- 
sult has been brought about. Prophecy 
giving light to the rulers has enabled 
these latter to order the work aright. 
The separation of one class of ministers 
for the government of each church in a 
given locality independent of all others, 
whilst the aggregate of all these sepa- 
rate churches are kept in unity through 
ministers of the Universal Church, ex- 
clusively devoted to that end, has proved 
the only true method of unity ; the for- 
mer being as the officers of the regiments, 
whilst the latter are the staff of the army 
of the Lord of Hosts. 

The proposed object of every sect is 
to teach men the knowledge of God 
and to make them walk in all holiness 
of life : the peculiar object of this work 
over and in addition to that which it 
has in common with all who profess to 
love and serve God, is to prepare a 
people for the coming of the Lord. 
This preparation is not merely by mak- 
ing men individually religious and 
virtuous ; but by making them well in- 
structed in the laws and method of 
rule in Christ's kingdom, so that when 
he comes, he may find a people ready 
to unite with him in taking possession 
of his kingdom, assuming the govern- 
ment, and commencing his reign. The 
members of the bride of the Lamb 
are a definite number : the ministers of 
the King of heaven and of earth are a de- 
finite number: the number of persons 
to attain the first resurrection is a de- 
finite number : the number who meet 
the Lord and stand with him on Mount 
Zion is a definite number ; — those per- 
sons are all sealed by the imposition of 



IRVINGISM. 



289 



the hands of apostles, and when they 
have finished that work, then cometh 
the end. 

As the commission to Ezra and Ne- 
hemiah of old was, not to build a new 
temple, but to restore the old, and to 
put into their respective places all the 
different parts that had fallen down, so 
the commission of the master-builders 
under Christ now is, not to form a new 
sect, but to replace in their due order 
all the ordinances which have been 
overthrown. The priesthood of the 



For the following additional informa- 
tion we are indebted to the London 
Watchman, the newspaper organ of 
the Wesley an Methodists : — 

The modern " Apostolic Church" be- 
ing very imperfectly known to the 
generality of Christians, and as correct 
information respecting it is somewhat 
difficult to be obtained, we have thought 
it expedient to present our readers with 
a brief sketch of that religious com- 
munity, in doing which we shall speak 
of it as it is — we shall "nothing ex- 
tenuate," for that would defeat our 
intention, " nor set down aught in 
malice," to which certainly we have 
neither inducement nor inclination., 

The germ of the modern " Apostolic 
Church" was brought into being about 
thirty-two years ago. In the winter of 
1829-30, the Rev. Edward Irving de- 
livered a series of discourses in the 
Scottish Church, Regent-Square, Lon- 
don, on the subject of Spiritual Gifts, 
the object of which was to examine, by 
the light of Scripture, whether those 
supernatural gifts which were conferred 
on the early Christian Church were in- 
tended to remain only during a certain 
period, or to be continued throughout 
the present dispensation. The result 
was, he was led to conclude that they 
were given, not for a season merely, 
but as the Church's inalienable endow- 
ment during her present state ; that 
those gifts had not been withdrawn by 
her Lord, but had been lost through her 
own sinful neglect. While those dis- 



Episcopalian sects is recognized, and the 
ministry of those office-bearers in the 
sects which have rejected Episcopacy is 
admitted ; hence it is not from morbid 
fastidiousness, nor from vanity, but be- 
cause it is the plain truth, that all 
those connected with this work reject 
the imputation of sectarianism, and de- 
clare that it is, and that nothing else is 
or can be, the union without confusion 
of every thing that is perfect in the 
One Holy, Catholic, and Apostolic 
Church. 



courses were being delivered, rumours 
were heard of manifestations of super- 
natural power among a small body of 
Christians at Port-Glasgow, in the west 
of Scotland — miraculous acts of healing 
were reported to have taken place, and 
extraordinary gifts of utterance, as in 
the first age of the Church, to be in 
exercise. This produced great excite- 
ment among the members of Mr. 
Irving's church and congregation, some 
of whom visited Port- Glasgow, and 
readily recognised the work to be of 
God. And others, who were prevented 
by circumstances from judging of it 
personally and for themselves, received 
gladly the report given of it by their 
brethren. Of this latter class Mr. 
Irving was among the first to express 
himself satisfied regarding the character 
of the work ; and he subsequently 
invited Mrs. Caird, one of the most 
highly "gifted" persons of the little 
community at Port-Glasgow to visit 
London. This lady was introduced to 
the members of his church ; and such 
as believed the work to be of God con- 
tinued to meet for prayer, that like gifts 
might be bestowed upon them. When 
" the power" came upon some of those 
who thus assembledjogether, Mr. Irving 
recognised their (utterances] to be the 
voice of the Lord, and acknowledged 
that God was in them of a truth. These 
manifestations were confined to private 
meetings, until one of the gifted persons 
interrupted, by an utterance, the Sab- 
bath morning service in Regent-Square 



290 



IRVINGISM. 



Church, when Mr. Irving, addressing 
the congregation, explained to them the 
nature of the occurrence, stated that he 
could no longer restrain the Lord's 
voice in His own house, and that, 
henceforth, those persons who possessed 
spiritual gifts should be permitted freely 
to exercise them in the public services 
of the sanctuary. From this period the 
subject of supernatural endowments al- 
most entirely engrossed Mr. Irving' s 
attention, and he expended the whole 
power of his persuasive eloquence in 
motingthe work which was thus begun. 

Thenceforward there was an abundant 
flow of " utterances" both at the public 
services of the church in Regent- Square, 
and in private meetings for prayer and 
reading the Scriptures. Those utter- 
ances were of two kinds, — " speaking 
in tongues" and "prophesying," and 
were viewed as identical with those in 
the early Church, mentioned 1 Cor. 
xiv. The former was, at first, sup- 
posed to be some foreign language, and 
the gift to be similar to that conferred 
upon the disciples on the day of Pente- 
cost, when men out of every nation 
under heaven heard in their own 
tongues the wonderful works of God. 
But after much diligent inquiry, no 
satisfactory evidence could be discovered 
that it was a real language spoken by 
any portion of mankind. It was then 
concluded to be, in the literal sense of 
the expression, an " unknown tongue," 
and viewed merely as " a sign" of the 
Holy Ghost, who declares His presence 
(say they) " by using the tongue of 
man in a manner which neither his own 
intellect could dictate, nor that of any 
other man comprehend!" And such 
it is still considered to be. The " pro- 
phetic utterances," however, were at- 
tended with much less difficulty, being 
in the English language, and, conse- 
quently, intelligible to all. They con- 
sisted, principally, of exhortations to 
holiness, interpretations of Scripture, 
openings of prophecy, and explanations 
of symbols. 

The general purport of the prophetic 
utterances, until towards the end of the 



year 1832, was to show the need of a 
body, in which the Holy Ghost might 
dwell, as in a temple, and by which He 
might speak and act ; that the taber- 
nacle erected by Moses was the shadow- 
ing forth of eternal realities to be mani- 
fested in the Church as the body of 
Christ; that the ministries — of apostle, 
prophet, evangelist, and pastor — which 
God gave at the beginning, were as 
necessary now as ever they were, and 
should be restored to the Church ; that 
the proper mode of ordination was by the 
imposition of apostles' hands, on those 
who had been called to the ministry by the 
word of a prophet ; and that none should 
take upon themselves to serve in holy 
things, unless thus called and ordained. 

The circumstances under which the 
apostleship was, according to their idea, 
revived and developed, were as follows: 
— At a meeting for prayer, one of those 
present was declared by the word of a 
prophet, to be — "an apostle," and 
exhorted to the exercise of his office "in 
conveying the Holy Ghost, by the lay- 
ing on of hands." Some time subse- 
quently, a person who had been previ- 
ously called to be an "evangelist," 
received apostolic ordination ; and, on 
the day following, by the concurrent 
action of apostle and prophet — the one 
calling for the ordination, and the other 
effecting it — an " angel" was ordained 
over the church at Albury. At this 
period, the Rev. Edward Irving, who 
had already been deposed, on the charge 
of heresy, from ministerial office in the* 
Church of Scotland, was forbidden, by 
the " gifted " individuals whose guid- 
ance he could not then but follow, to 
administer the sacraments, or to fulfil 
any "priestly function." He was di- 
rected to confine himself to the work of 
a preacher or deacon ; in obedience to 
which, he ceased from his ordinary 
duties, until he was called by a pro- 
phet, and ordained by an apostle, as 
"angel," or chief pastor, of the church 
in Newman-Street. Such was the 
origin, and such the early exercise, of 
the modern apostleship. 

In the year 1835, the number of 



IRVINGISM. 



291 



apostles, designated "by the word of 
prophecy," amounted to twelve, and 
consisted of two ministers of the Church 
of England, one of the Church of Scot- 
land, four private gentlemen, and five 
others belonging to the legal and medi- 
cal professions. After having been set 
apart to their vocation, they withdrew 
to Albury Park, an estate belonging to 
one of them, where, in company with 
seven prophets, they spent twelvemonths 
studying the Scriptures, communicating 
their thoughts one to another on various 
subjects presented to their consideration, 
and seeking to acquire the knowledge 
of the fundamental principles by means 
of which the Church was to be edified. 
At the expiration of this period of seclu- 
sion, they were directed to separate, and 
to distribute themselves over Christen- 
dom, in order to make themselves fully 
acquainted with the state of all the 
churches, and to deliver a testimony to 
those set over them, beginning with the 
Pope. The performance of the latter 
part of this mission must have been a 
work attended with considerable diffi- 
culty, as those sent upon it were endued 
with no supernatural powers whereby to 
accredit their claim of acting by Divine 
authority. The primitive apostles could 
refer such as called in question their high 
commission, to " signs, and wonders, 
and mighty deeds," and could say, 
" truly the signs of an apostle were 
wrought among you,'' (2 Cor. xii. 12). 
The dozen gentlemen, however, who 
give themselves out as their successors, 
after a standing of twenty years, can do 
nothing of the kind ; nor is it deemed 
needful, by those who acknowledge them, 
that they should do so, for this reason 
— the mission of the first Apostles (say 
they) was to convert an unregenerate 
world, in which the moral sense and 
spiritual faculties had not been awak- 
ened, and which, therefore, needed 
miracles addressed to the outer senses ; 
whereas, the mission of apostles in the 
last days is of a different nature — it 
is to seal the 144,000 (Rev. vii.4),— to 
separate ths spiritual from the unspiri- 
tual, the wise virgins from the unwise. 



Notwithstanding that the modern 
apostles perform no miracles, properly 
so called, they are declared to be in- 
vested with spiritual prerogatives. They 
are the link between Christ in heaven 
and the Church on earth. To them the 
mysteries of God are revealed, and by 
them communicated to the Church. They 
only are competent, authoritatively and 
certainly, to prove, discern, and give the 
true meaning of " prophetic utterances ;" 
and to them the " angels" are required 
to transmit such utterances as occur in 
their respective churches, for interpreta- 
tion. It is their function also to com- 
municate the Holy Ghost by the laying 
on of hands. They entered on the per- 
formance of this part of their vocation 
in the year 1847, when all sustaining 
office in the apostolic churches in Eng- 
land — angels, priests, and deacons — are 
said to have received this gift. At the 
same time, the members of the different 
churches, presented by their respective 
angels, likewise passed under the hands 
of an apostle, and were " sealed with 
the seal of the living God in their fore- 
heads." And since that period, all who 
have attained the age of twenty, and 
professed their determination to dedicate 
themselves to the Lord, have been sealed 
in like manner. We are, moreover, told 
that the laying on of the apostle's hands 
is no empty ceremony, but a mighty 
reality, frequently attested by such visi- 
ble signs as "speaking with tongues 
and prophesying," and that, when un- 
attended with any visible manifestations, 
the fact of its being " the sealing unto 
the day of redemption" is scarcely less 
certain to the faith and experience of the 
recipient. On those occasions, the apos- 
tle lays his hands on each, and says: — 

" Receive the Holy Ghost, in the name 
of the Father, and of the Son, and of the 
Holy Ghost. God the Father Almighty, 
confirm and perfect thee ; seal thee \ltere 
he signs him on the forehead^ with the 
seal and signet of the Lord ; and anoint 
thee with the ointment of salvation, unto 
eternal life." 

And, after all have received the lay- 
ing on of hands, he says : — 



292 



IRVINGISM. 



" Ye are washed, ye are sanctified, 
ye are anointed with the unction from 
the Holy one. In the name of the Fa- 
ther, and of the Son, and of the Holy 
Ghost." 

Of the claims of the modern aposto- 
late to those high functions we shall 
speak anon. 

As respects the organisation of " the 
apostolic churches,'' persons become dea- 
cons by the choice of the congregation, 
ratified by the apostles. From the dia- 
conate to the priesthood there are three 
steps — the offering to serve God in that 
office, the voice of prophecy signifying 
God's acceptance of the offer, and the 
imposition of the hands of apostles. 
The office of angel, or chief pastor, is 
attained in a similar manner. The min- 
isters of a church consist of an angel 
with six ruling presbyters ; various as- 
sistant ministers, deacons, and deacon- 
esses; evangelists, to gather in those 
who are without; and the "gifted" 
members, who may be either men, wo- 
men, or children. The ministers of the 
apostolic church are supported by tithes. 
It is required by the people to dedicate 
a tenth of their income to God, who gives 
it to the priesthood for their support. 

Ecclesiastical matters are managed by 
a council, consisting of ministers of all 
classes, so arranged as to afford an idea 
of the relations and adjustment of the 
different parts of the machinery of " the 
apostolic church." This council was 
shown, at the time of its formation, by 
"the word of prophecy," to have been 
shadowed in the construction of the Mo- 
saic tabernacle. The forty-eight boards 
of that structure, it was said, typified 
the six elders from each of the seven 
churches in London, together with six 
of the apostles ; the five bars which up- 
held all the boards represented a minis- 
try committed to other five of the apos- 
tles, whose duty it is to instruct the 
council in the principles upon which 
counsel is to be given ; the two tenons 
with their sockets of silver for each 
board, had reference to the diaconal 
ministry, through which the eldership 
is rooted in the love of the people ; two 



elders appointed to act as scribes of the 
council have their shadow in the two 
corner boards of the tabernacle ; the 
heads of the four-fold ministry — apostle, 
prophet, evangelist, and pastor — corre- 
spond to the four pillars between the 
most Holy and the Holy Place ; five 
evangelists, to the five pillars, at the 
entrance ; the seven angels of the 
churches, to the lights of the candle- 
stick ; and sixty evangelists are the 
antitypes of the sixty pillars of the 
court, four of whom form the outer 
door of entrance. This council is de- 
clared to be the model according to 
which God's purpose is to be effected 
in every land. It is, moreover, asserted 
that a council adequately representing 
the whole Church, and presided over by 
a complete apostolate of twelve, and in 
perfect unity, would be infallible. This 
unity, however, does not, at present, 
exist, one of the apostles having with- 
drawn himself! 

The ministers of " the apostolic 
church" have, of late years, adopted 
priestly vestments, in which to perform 
their respective functions. These con- 
sist of alb and girdle, stole and chasuble, 
for services connected with the altar ; a 
cope for the presiding angel ; and a sur- 
plice, rochette, and mosette, for preach- 
ing and other offices. The different 
colours of those vestments are not mere 
decorations, but emblems of spiritual 
realities ; — the purple, of apostolic dig- 
nity and rule ; the azure blue, of pro- 
phecy ; the crimson, of that blood- 
shedding which it is the special office 
of the evangelist to announce ; and the 
white, of the pure relation between the 
pastor and flock. 

Regarding the sacrament of the Lord's 
Supper, "the apostolic church" hold 
that a real change takes place in the 
bread and wine through the act of con- 
secration, whereby they become the body 
and blood of Christ ; that this ordina- 
tion is not only a communion feast, but 
also a sacrifice and an oblation ; that 
the elements should be used, not only 
for communion, but also for purposes of 
worship, prayer, and intercession ; and 



IRVING ISM. 



293 



tliat tTiey ought always to be present 
upon the altar when the church is en- 
gaged in these acts. They also hold 
that, where the sacrament of the body 
and blood of Christ is, " his whole hu- 
man nature — his soul as well as his 
body — and himself in his Divine per- 
sonality, are not absent." Consecrated 
bread and wine are, therefore, reserved, 
and kept continually in a receptacle 
upon the altar, as a symbol of the 
Lord's presence, and a means of excit- 
ing awe in those who draw near to 
worship. The teaching of the " chief 
of the apostles " on this subject, is as 
follows : — - 

" Where the spiritual nature of the 
sacrament and the mystery contained 
in it, are devoutly believed, the reser- 
vation of it in the most sacred part of 
the Church, must be a powerful means 
of exciting, in those who draw near to 
worship before God, the holy awe which 
becomes his presence, and of increasing 
faith in him, assurance of his grace, 
joy, love, adoration, and worship of 
him who vouchsafes to dwell in the 
midst of the congregation of his saints." 
{Readings upon the Liturgy. Part iii., 
p. 414.) 

Ministers and people, accordingly, 
turn towards the sacramental bread and 
wine thus reserved as a symbol of the 
Lord's presence, and reverently bow, on 
entering and leaving the church. Such 
are the teaching and practice relating 
to the sacrament of the Lord's Supper — 
both of which we repudiate as the germ 
of all idolatry. 

The Apostolical Church attaches a 
high degree of importance to symbolical 
representations of spiritual objects. To- 
wards perfecting their outward ceremo- 
nial, two lights have recently been in- 
troduced at the altar, to symbolise the 
presence of God in His two witnesses, 
Apostle and Prophet ; seven lights be- 
fore the altar, emblematic of His en- 
lightening power when shining in the 
Word through the sevenfold eldership ; 
and the burning of incense, while the 
prayers of the faithful are ascending up 
unto God. Moreover, the peopie are 



taught to expect that "as the Church 
advances in the development and per- 
fection of its outward ordinances, so 
all those sacramental rites will be 
developed, by the instrumentality of 
which every remedy for the soul, 
and even for the body, shall be ad- 
ministered, and the full grace of God 
laid up in Christ shall be poured out 
like ointment, and every faithful mem- 
ber of His mystical body shall be filled 
with the benediction of God. Thus are 
the channels of ritualism, which have 
been hitherto found so empty and dry — 
so void of spiritual blessings — to become 
filled to repletion through the modern 
apostles and prophets." It is, more- 
over, worthy of remark, that the mo- 
dern "Apostolic Church" condemns 
the Reformation as schism, speaks con- 
temptuously of Protestantism, of Bible 
societies, and of the circulation of the 
Scriptures ; and strongly sympathises 
with the Roman and other apostate 
Churches. 

The Apostolic Church is said to be in 
a more prosperous condition at the pre- 
sent time, than at any former period of 
its history. In England, during the 
last five years, the number of communi- 
cants has been increased by one-third. 
In America, which was recently visited 
by an apostle, several of the Episcopal 
clergy and Congregational ministers, it 
is reported, " have become obedient to 
the faith," and considerable bodies of 
communicants have been gathered, both 
in Canada and in the United States. In 
Prussia many churches have been form- 
ed, and angels ordained over them. At 
Berlin, the number of communicants is 
said to be very large. And we have 
just been informed that Thiersch, the 
Church historian, and one of the most 
learned men in Germany, has embraced 
the opinions of the modern apostolio 
school, and is become an angel of one 
of the churches. 

From what we have stated regarding 
the origin of the modern apostleship, 
our readers will have observed that its 
claims are based solely upon " the pro- 
phetic utterances." Now, as regards 



u 



294 



mVINGISM. 



these utterances, there are circumstances 
connected with their early history which 
go far to test their character, two of 
which we shall just mention. The 
"prophetic utterances" were, at the 
period of their first appearance, inti- 
mately connected with Mr. Irving's 
erroneous views respecting the huma- 
nity of Christ, and were appealed to by 
him as affording a Divine testimony to 
the soundness of those views, when they 
were condemned as anti- Scriptural by 
the General Assembly of the Church of 
Scotland. There remain hearers of Mr. 
Irving who have a personal knowledge 
of this matter, and well remember that 
he made such appeals when preaching 
in Regent Square Church. 

Another circumstance which we would 
mention as connected with the history 
of those " utterances," is well known to 
such as were members of the Newman- 
Street Church, at the time of its occur- 
rence. About the year 1834, a person 
introduced himself to Mr. Irving as the 
pastor of a church in America, told him 
that a similar work had commenced 
among his people, and that being at a 
loss how to proceed with it, he had 
come to see the order observed in the 
church at Newman-Street. He and his 
wife received a most hearty welcome, 
and were entertained with all Christian 
hospitality by Mr. Irving and the mem- 
bers of his church. "Prophetic utter- 
ances" directed that certain persons 
should visit the church in America, of 



which this individual gave himself out 
as the pastor. He accordingly furnished 
them with letters of introduction to one 
or more of his elders. On their arriving 
in America, however, no such church 
was to be found. It was discovered 
that Mr. Irving and his people had 
been grossly deceived by an arrant im- 
postor, who had lived among them for 
some months, telling them lies daily. 
How very different this from the occur- 
rence mentioned Acts v. 1-11, respect- 
ing Annanias and Sapphira, who, in 
their attempt to deceive the early Chris- 
tian Church, were instantly detected, 
and visited with condign punishment 
by the Apostle. 

In conclusion, we must remark, that 
we cannot look upon this modern 
Church system, which arrogates to it- 
self the title of " Apostolic," otherwise 
than as a strong delusion, whereby 
many are being deceived, and led into 
pernicious and soul-destroying error. 
And whereto will it tend ? Themselves 
do not know, for the " prophetic utter- 
ances" may lead them into inextricable 
labyrinths and indefinite developments. 
Whatever system places human utter- 
ances on a par with the authentic reve- 
lations of Deity, does, in fact, instead 
of raising what is human, degrade what 
is Divine ; and when once the standard 
of truth is debased by such alloy as we 
have seen, there can be no ascertainable 
limit imposed against further vitiation 
of it. 



295 



THE FRIENDS OR QUAKERS. 

BY THOMAS EVANS, 

PHILADELPHIA. 

REVISED BY WILLIAM SMEAL, GLASGOW. 



The religious Society of Friends, com- 
monly called Quakers, is a body of Chris- 
tian professors, which arose in England 
about the middle of the seventeenth cen- 
tury. The ministry of George Fox was 
chiefly instrumental, under the Divine 
blessing, in convincing those who joined 
him of those Christian principles and 
testimonies which distinguish the So- 
ciety ; and his pious labours contributed 
in no small degree to their establish- 
ment as an organized body, having a 
regular form of church government and 
discipline. 

This devoted servant of Christ was 
born at Drayton, in Leicestershire, in 
the year 1624, and was carefully edu- 
cated by his parents in the Episcopal 
mode of worship. He appears to have 
led a religious life from his childhood, 
and to have been deeply concerned for 
the salvation of his soul. Amid a high 
profession of religion then generally 
prevalent, he observed among the people 
much vain and trifling conversation 
and conduct, as well as sordid earthly- 
minded ness, both which he believed to 
be incompatible with the Christian life. 
This brought great trouble upon his 
mind, clearly perceiving that the pro- 
fession in which he had been educated 
did not give to its adherents that vic- 
tory over sin which the Gospel enjoins, 
and which his soul panted after. He 
■withdrew from his former associates, 
and passed much of his time in retire- 
ment, — reading the Holy Scriptures, and 
endeavouring to wait upon the Lord for 
the revelation of his Spirit, to enable 



him rightly to understand the truths o 
the Gospel. 

In this state of reverent dependence 
upon the Fountain of saving knowledge, 
his mind was enlightened to see into 
the spirituality of the Gospel dispensa- 
tion, and to detect many errors which 
had crept into the professing Christian 
Church. In the year 1647, he com- 
menced his labours as a minister of the 
Gospel, travelling extensively through 
England, generally on foot ; and, from 
a conviction that it was contrary to 
Christ's positive command, he refused 
to receive any compensation for preach- 
ing, defraying his expenses out of his 
own slender means. The unction from 
on high, which attended his ministry, 
carried conviction to the hearts of many 
of his hearers ; and his fervent disin- 
terested labours were crowned with such 
success, that in a few years a large body 
of persons had embraced the Christian 
principles which he promulgated. 

The civil and religious commotions 
which prevailed in England about this 
period, doubtless prepared the way 
for the more rapid spread of Gospel 
truth. The fetters, in which priestcraft 
had long held the human mind were 
beginning to be loosened ; the depen- 
dence of man upon his fellow-man, in 
matters of religion, was shaken, and 
many sincere souls, panting after a 
nearer acquaintance with God, and a 
dominion over their sinful appetites and 
passions, which they could not obtain 
by the most scrupulous observance of 
the ceremonies of religion, were earnestly 



296 



THE SOCIETY OF FRIENDS OR QUAKERS. 



inquiring, " What must we do to be 
saved?" The message of ■ George Fox 
appears to have been, mainly, to direct 
the people to Christ Jesus, the great 
Shepherd and Bishop of souls, who died 
for them, and had sent his Spirit or light 
into their hearts, to instruct and guide 
them in the things pertaining to life and 
salvation. 

To the light of Christ Jesus in the 
conscience, he endeavoured to turn the 
attention of all, as that by which sin 
was manifested and reproved, duty un- 
folded, and ability given to run with 
alacrity and joy in the way of God's 
commandments. The preaching of this 
doctrine was glad-tidings of great joy 
to many longing souls, who eagerly em- 
braced it, as that for which they had 
been seeking ; and, as they walked in 
this Divine light, they experienced a 
growth in grace and in Christian know- 
ledge, and gradually came to be estab- 
lished as pillars in the house of God. 

Many of these, before they joined with 
George Fox, had been highly esteemed 
in the various religious societies of the 
day, for their distinguished piety and 
experience, being punctual in the per- 
formance of all their religious duties, 
and regular in partaking of what are 
termed the "ordinances. 1 ' But, not- 
withstanding they endeavoured to be 
faithful to the degree of knowledge they 
had received, their minds were not yet 
at rest. They did not witness that re- 
demption from sin, and that establish- 
ment in the truth, which they read of in 
the Bible as the privilege and duty of 
Christians ; and hence they were in- 
duced to believe that there was a purer 
and more spiritual way than they had 
yet found. They felt that they needed 
to know more of the power of Christ 
Jesus in their own hearts, making them 
new creatures, bruising Satan, and put- 
ting him under their feet, and renewing 
their souls up into the Divine image 
which was lost in Adam's fall, and sanc- 
tifying them wholly, in body, soul, and 
spirit, through the inward operations of 
the Holy Ghost and of fire. 

Great were their conflicts, and earnest 



their prayers, that they might be brought 
to this blessed experience; but looking 
without, instead of having their atten- 
tion turned within, they missed the ob- 
ject of their search. They frequented 
the preaching of the most eminent 
ministers ; spent much time in reading the 
Holy Scriptures, in fasting, meditation, 
and prayer, and increased the strictness 
of their lives and religious performances ; 
but still they were not wholly freed from 
the dominion of sin. 

Some, after wearying themselves with 
the multitude and severity of their du- 
ties, without finding the expected benefit 
from them, separated from all the forms 
of worship then practised, and sat down 
together, waiting upon the Lord, and 
earnestly looking and praying for the 
full manifestation of the kingdom and 
power of the Lord Jesus. 

In this humble, seeking state, the 
Lord w r as graciously pleased to meet 
with them ; sometimes without any in- 
strumental means, at others, through 
the living ministry of George Fox or 
other anointed servants, who were pre- 
pared and sent forth to preach the Gos- 
pel. Then they were brought to see 
that that which made them uneasy in 
the midst of their high profession and 
manifold observances, and raised fervent 
breathings after the God of their lives, 
was nothing less than the Spirit of the 
Lord Jesus Christ striving with them, in 
order to bring them out fully from under 
the bondage of sin, into the glorious 
liberty of the children of God. 

They were brought to see that they 
had been resting too much in a mere 
historical belief of the blessed doctrines 
of the Gospel, — the birth, life, miracles, 
sufferings, death, resurrection, ascension, 
mediation, intercession, atonement, and 
divinity of the Lord Jesus ; but had 
not sufficiently looked for, and abode 
under, the heart-changing and sanctify- 
ing power of the Holy Ghost or Com- 
forter ; to seal those precious truths on 
the understanding, and give to each one 
a living and practical interest in them ; 
so that they might really know Christ 
to be their Saviour and Redeemer, and 



THOMAS EVANS. 



297 



that he had, indeed, come into their 
hearts, and set up Ins righteous govern- 
ment there. 

This was the dawning of a new day 
to their souls ; and, as they attended in 
simple obedience to the discoveries of 
this Divine light, they w r ere gradually 
led to see farther into the spirituality of 
the Gospel dispensation. The change 
which it made in their views was great, 
and many and deep were their searchings 
of heart, trying " the fleece both wet and 
dry," ere they yielded, lest they should 
be mistaken, and put the workings of 
their own imagination for the unfoldings 
of the Spirit of Christ ; but as they 
patiently abode under its enlightening- 
operations, every doubt and difficulty 
was removed, and they were enabled to 
speak from joyful experience of that 
which they had seen, and tasted, and 
handled of the good Word of Life. 

The rapid spread of the doctrines 
preached by George Fox was surprising ; 
and among those who embraced them 
were persons of the best families in the 
kingdom, several priests of the Epis- 
copal denomination, and ministers of 
other societies, besides many other 
learned and substantial men. A large 
number of ministers, both men and wo- 
men, were soon raised up in the infant 
Society, who travelled abroad, as they 
believed themselves Divinely called, 
spreading the knowledge of the truth, 
and strengthening and comforting the 
newly convinced. In a few years meet- 
ings were settled in nearly all parts of 
the United Kingdom ; and, notwith- 
standing the severe persecution to which 
the Society was subjected, by which 
thousands were locked up in jails and 
dungeons, and deprived of nearly all 
their property, besides being subjected 
to barbarous personal abuse, its mem- 
bers continued to increase, and mani- 
fested a zeal and devotedness which 
excited the admiration of even their per- 
secutors. Their sufferings seemed only 
to animate them with fresh ardour, and 
to unite them more closely together in 
the bond of Gospel fellowship. Instances 
occurred where all the parents were 



thrown into prison, and the children 
continued to hold their meetings, un- 
awed by the threats of the officers, or 
the cruel whippings which some of them 
suffered. 

As early as the year 1655, some 
ministers travelled on the continent of 
Europe, and meetings of Friends were 
soon after settled in Holland and other 
places ; — some travelled into Asia, some 
were carried to Africa, and several were 
imprisoned in the Inquisitions of Rome, 
Malta, and in Hungary. About the 
same period the first Friends arrived in 
America, at the port of Boston, and 
commenced their religious labours among 
the people, many of whom embraced the 
doctrines which they heard. The spirit 
of persecution, from which Friends had 
suffered so deeply in England, made its 
appearance in America with increased 
virulence and cruelty, inflicting upon 
the peaceable Quakers various punish- 
ments; and finally put four of them to 
death by the gallows. 

Notwithstanding the opposition they 
had to encounter, the principles of 
Friends continued to spread in America ; 
many eminent ministers, actuated by 
the love of the Gospel, and a sense of 
religious duty, came over and travelled 
through the country ; others removed 
thither and settled; — and, in 1G82, a 
large number, under the patronage of 
William Penn, came into the province of 
Pennsylvania, and founded that flourish- 
ing colony. At that time, meetings 
were settled along the Atlantic provinces, 
from North Carolina as far as Boston in 
New England ; and, at the present day, 
the largest body of Friends is to be found 
in the United States. 

When we consider the great numbers 
who joined the Society — that, without 
any formal admission, all those who em- 
braced the principles of Friends, and 
attended their meetings, were considered 
members, as well as their children, and, 
of course, the body in some measure im- 
plicated in the consistency of their con- 
duct — the numerous meetings which 
were settled, and the wide extent of 
country which they embraced — it is ob- 



298 



THE SOCIETY OF FRIENDS OR QUAKERS. 



vious that the organization of the Society- 
would have been imperfect without some 
system of church government by which 
the conduct of the members might be 
inspected and restrained. 

The enlightened and comprehensive 
mind of George Fox was not long in 
perceiving the necessity for this ; and he 
early began to make arrangements for 
carrying it into practice. Under the 
guidance of the light of Christ Jesus, 
which had so clearly unfolded to him 
the doctrines and precepts of the Gospel 
in their true spiritual character, he com- 
menced the arduous work of establishing 
meetings for discipline ; and, in a few 
years, had the satisfaction to see his la- 
bour and concern crowned with success, 
both in England and America. Under 
the influence of that Christian love 
which warmed his heart toward the 
whole human family, but which more 
especially flowed toward the household 
of faith, he was very tender of the poor, 
and careful to see that their necessities 
were duly supplied. This principle has 
ever since characterized the Society, 
which cheerfully supports its own poor, 
besides contributing its share to the pub- 
lic burdens. The first objects to which 
the attention of these meetings was di- 
rected were the care of the poor and 
destitute, who had been reduced to want 
by persecution, or other causes — the 
manner of accomplishing marriages — the 
registry of births and deaths — the educa- 
tion and apprenticing of children — the 
granting of suitable certificates of unity 
and approbation to ministers who tra- 
velled abroad, and the preservation of 
an account of the sufferings sustained 
by Friends in support of their religious 
principles and testimonies. 

It also became necessary to establish 
regulations for preserving the members 
in a line of conduct consistent with their 
profession. In this imperfect state of 
being, we are instructed from the highest 
authority, that offences must needs come; 
but it does not necessarily follow, either 
that the offender must be cut off from 
the church, or that the reproach of his 
misconduct should be visited upon the 



Society to which he belongs. If, in 
pursuance of those Christian means laid 
down in the Gospel, he is brought to ac- 
knowledge and sincerely condemn his 
error, a brother is gained ; the church 
is freed from reproach by his repentance 
and amendment of life ; and thus the 
highest aim of all disciplinary regula- 
tions is attained. Where these effects, 
however, do not result from the Christian 
care of the church, it becomes its duty 
to testify against the disorderly cenduct 
of the offender, and to declare that he 
has separated himself from its fellowship, 
and is no longer a member thereof. 
The views of George Fox on this subject 
were marked by that simplicity and 
Scriptural soundness which distinguished 
his whole character. 

He considered the church as a harmo- 
nious and compact body, made up of 
living members, having gifts differing 
according to the measure of grace re- 
ceived, yet all dependent one upon an- 
other, and each, even the weakest and 
lowest, having his proper place and ser- 
vice. As the very design of religious 
society is the preservation, comfort, and 
edification of the members, and as all 
have a common interest in the promo- 
tion of these great ends, he considered 
every faithful member religiously bound 
to contribute, according to his capacity, 
toward their attainment. The words of 
our Lord furnish a short but comprehen- 
sive description of the order instituted 
by Him for the government of His 
Church: — " If thy brother shall trespass 
against thee, go and tell him his fault 
between thee and him alone. If he 
shall hear thee, thou hast gained thy 
brother. But if he will not hear thee, 
then take with thee one or two more, 
that in the mouth of two or three wit- 
nesses every word may be established. 
And if he shall neglect to hear them, 
tell it to the church ; but if he neglect 
to hear the church, let him be to thee as 
an heathen man and a publican." 

Here is no limitation of this Christian 
care to ministers or any other class ; but 
any brother, who sees another offending, 
is to admonish him in love for his good. 



THOMAS EVANS. 



299 



The language of our blessed Saviour 
respecting the authority of his church ; 
and his being in the midst of it in the 
performance of its duties, is very clear 
and comprehensive : " Verily I say unto 
you, whatsoever ye shall bind on earth, 
shall be bound in heaven ; and whatso- 
ever ye shall loose on earth shall be 
loosed in heaven. Again I say unto 
you, that if two of you shall agree on 
earth, as touching anything that they 
Bhall ask, it shall be done for them of 
my Father which is in heaven. For 
where two or three are gathered together 
in my name, there am I in the midst of 
them." 

The doctrine of the immediate pre- 
sence of Christ with his church, whether 
assembled for the purpose of Divine 
worship, or for the transaction of its dis- 
ciplinary affairs, is the foundation of all 
its authority. It was on this ground 
that George Fox so often exhorted his 
fellow-believers to hold their meetings 
in the power of the Lord — all waiting 
and striving to know Christ Jesus 
brought into dominion in their own 
hearts, and his Spirit leading and guid- 
ing them in their services, that so his 
living presence might be felt to preside 
over their assemblies. In a church thus 
gathered, we cannot doubt that the gra- 
cious Head condescends to be in the 
midst, qualifying the members to wor- 
ship the Father of spirits in spirit and in 
truth, or enduing them with wisdom 
rightly to manage the business which 
may engage their attention. Nor can 
w r e question that, so far as they are 
careful to act in his wisdom and under 
his direction, their conclusions, being in 
conformity with his will, have his autho- 
rity for their sanction and support. 

The discipline of the Society of Friends, 
established in conformity with these 
views, embraces four grades of meetings, 
connected with, and dependent upon, 
each other. First, the preparative meet- 
ings receive and prepare the business for 
the monthly meetings, which are com- 
posed of one or more preparative meet- 
ings, and rank next in order above them ; 
in these the executive department of the 



discipline is chiefly lodged. The third 
grade includes quarterly meetings, which 
consist of several monthly meetings, and 
exercise a supervisory care over them, 
examine into their condition, and ad- 
vise or assist them as occasion may 
require ; and, lastly, the yearly meeting, 
which includes the whole, possesses ex- 
clusively the legislative power, and an- 
nually investigates the state of the whole 
body, which is brought before it by 
answers to queries, addressed to the 
subordinate meetings. 

In each preparative meeting there are 
usually two or more Friends of each 
sex, appointed as overseers of the flock, 
whose duty is to take cognizance of any 
improper conduct in the members, and 
endeavour, by tender and affectionate 
labour, to convince the offender, and 
bring' him to such a sense of his fault as 
may lead to sincere repentance and 
amendment. Violations of the discipline 
by members are reported by the over- 
seers to the preparative meetings, and 
from thence, if deemed necessary, to the 
monthly meeting, where a committee is 
usually appointed to endeavour to con- 
vince and reclaim the delinquent ; and 
if this desirable result is not produced, 
a minute is made declaring the disunity 
of the meeting with his conduct and 
with him, until he is brought to a sense 
of his error, and condemns it in a satis- 
factory manner. From the decision of 
a monthly meeting the disowned person 
has the right of appeal to the quarterly 
meeting; and, if that gives a judgment 
against him, he may carry his case to 
the yearly meeting also, where it is 
finally determined. The women have 
also overseers, appointed to extend 
Christian care and advice to their own 
sex; and likewise preparative, monthly, 
quarterly, and yearly meetings, in which 
they transact such business as relates to 
the good order and preservation of their 
members ; but they take no part in the 
legislative proceedings of the Society ; 
and in difficult cases, or those of more 
than ordinary importance, they generally 
obtain the j udgment of the men's meet- 
ings. 



300 



THE SOCIETY OF FRIENDS OR QUAKEKS. 



There are also distinct meetings for 
the care and help of the ministry, com- 
posed of ministers and elders — the latter 
being prudent and solid members, cho- 
sen specially to watch over the ministers 
for their good, and to admonish or ad- 
vise them for their help. In these 
meetings the men and women meet to- 
gether; they are called meetings of 
ministers and elders, and are divided 
into preparative, quarterly, and yearly. 

There are at present in the Society 
ten yearly meetings of Friends, viz., 
London and Dublin in Great Britain and 
Ireland. For parts of Pennsylvania, 
New Jersey, Delaware, and the eastern 
parts of Maryland, held at Philadelphia ; 
New York, held in that city ; New Eng- 
land, held at Newport, Rhode Island ; 
Ohio, held at Mount-Pleasant ; for In- 
diana, Illinois, and the western part of 
Ohio, held at White Water, in Wayne 
Co., Indiana ; for the western shore of 
Maryland, Virginia, and part of Penn- 
sylvania, held at Baltimore ; for North 
and South Carolina, and Tennesee, held 
at New Garden, in Guildford County. 
These include an aggregate of from one 
hundred and twenty to one hundred and 
fifty thousand members. 

The doctrines of the Society may be 
briefly stated as follows : — They believe 
in one only wise, omnipotent, and ever- 
lasting God, the creator and upholder of 
all things, visible and invisible ; and in 
one Lord Jesus Christ, by whom are all 
things, the mediator between God and 
man ; and in the Holy Spirit which pro- 
ceedeth from the Father and the Son ; 
one God blessed for ever. In expressing 
their views relative to the awful and 
mysterious doctrine of " the Three that 
bear record in heaven," they have care- 
fully avoided the use of unscriptural 
terms invented to define Him who is 
undefinable, and have scrupulously ad- 
hered to the safe and simple language of 
Holy Scripture, as contained in Matt, 
xxviii. 18, 19, &c. 

They own and believe in Jesus Christ, 
the beloved and only-begotten Son of 
God, who was conceived of the Holy 
Ghost, and born of the Virgin Mary. 



In him we have redemption, through 
his blood, even the forgiveness of sins ; 
who is the express image of the invisible 
God, the first-born of every creature, by 
whom all things were created that are 
in heaven or in earth, visible and in- 
visible, whether they be thrones, do- 
minions, principalities, or powers. They 
also believe that he was made a sacrifiee 
for sin, who knew no sin, neither was 
guile found in his mouth ; that he was 
crucified for mankind, in the flesh, 
without the gates of Jerusalem ; that he 
was buried and rose again the third day, 
by the power of the Father, for our jus- 
tification, and that he ascended up into 
heaven, and now sitteth at the right 
hand of God, our holy mediator, advo- 
cate, and intercessor. They believe that 
he alone is the Redeemer and Saviour of 
man, the Captain of Salvation, who saves 
from sin as well as from hell and the 
wrath to come, and destroys the works 
of the devil. He is the seed of the wo- 
man that bruises the serpent's head, 
even Christ Jesus, the Alpha and Omega, 
the first and the last. He is, as the 
Scriptures of truth say of him, our wis- 
dom, righteousness, sanctification, and 
consequent justification and redemption; 
neither is there salvation in any other, 
for there is no other name under heaven 
given among men whereby we may be 
saved. 

The Society of Friends have uniformly 
declared their belief in the divinity and 
manhood of the Lord Jesus : that he 
was both true God and perfect man, and 
that his sacrifice of himself upon the 
cross was a propitiation and atonement 
for the sins of the whole world, and that 
the remission of sins which any partake 
of, is only in, and by virtue of, that 
most satisfactory sacrifice, and no other- 
wise. 

Friends believe also in the Holy 
Spirit or Comforter, the promise of the 
Father, whom Christ declared he would 
send in his name, to lead and guide his 
followers into all truth, to teach them 
all tilings, and to bring all things to 
their remembrance. A manifestation of 
this Spirit they believe is given to every 



THOMAS EVANS. 



301 



man to profit withal ; that it convicts 
for sin, and, as attended to, gives power 
to the sonl to overcome and forsake it ; 
it opens to the mind the mysteries of 
salvation, enables it savingly to under- 
stand the truths recorded in the Holy 
Scriptures, and gives it the living, prac- 
tical, and heartfelt experience of those 
things which pertain to its everlasting 
welfare. They believe that the saving 
knowledge of God and Christ cannot be 
attained in any other way than by the 
revelation of this Spirit: for the Apostle 
says, " What man knoweth the things 
of a man, save the spirit of man which 
is in him? Even so the things of God 
knoweth no man, but the Spirit of God. 
Now, we have received not the spirit of 
the world, but the Spirit which is of God, 
that we might know the things which are 
freely given to us of God." If, therefore, 
the things which properly appertain to 
man cannot be discerned by any lower 
principle than the spirit of man, those 
things which properly relate to God 
and Christ, cannot be known by any 
power inferior to that of the Holy Spirit. 

They believe that man was created in 
the image of God, capable of understand- 
ing the Divine law, and of holding com- 
munion with his Maker. Through 
transgression he fell from this blessed 
state, and lost the heavenly image. 
His posterity come into the world in the 
Image of the earthly man ; and, until 
renewed by the quickening and regene- 
rating power of the heavenly man, 
Christ Jesus, manifested in the soul, 
they are fallen, degenerated, and dead 
to the Divine life in which Adam origi- 
nally stood, and are subject to the power, 
nature, and seed of the serpent ; and not 
only their words and deeds, but their 
imaginations, are evil perpetually in the 
sight of God. Man, therefore, in this 
state, can know nothing aright concern- 
ing God ; his thoughts and conceptions 
of spiritual things, until he is disjoined 
from this evil seed, and united to the 
Divine light, Christ Jesus, are unprofit- 
able to himself and to others, 

But while it entertains these views of 
the lost and undone condition of man in 



the fall, the Society does not believe 
that mankind are punishable for Adam's 
sin, or that we partake of his guilt, un- 
til we make it our own by transgression 
of the Divine law. 

But God, who out of his infinite love 
sent his Son, the Lord Jesus Christ, into 
the world to taste death for every man, 
hath granted to all men, of whatever 
nation or country, a day or time of visi- 
tation, during which it is possible for 
them to partake of the benefits of Christ's 
death, and be saved. For this end he 
hath communicated to every man a 
measure of the light of his own Son, a 
measure of grace, or the Holy Spirit, by 
which he invites, calls, exhorts, and 
strives with every man, in order to save 
him ; which light or grace, as it is re- 
ceived and not resisted, works the salva- 
tion of all, even of those who are 
ignorant of Adam's fall, and of the death 
and sufferings of Christ ; both by bring- 
ing them to a sense of their own misery, 
and to be sharers in the sufferings of 
Christ, inwardly ; and by making them 
partakers of his resurrection, in becom- 
ing holy, pure, and righteous, and re- 
covered out of their sins. By which also 
are saved they that have the knowledge 
of Christ outwardly, in that it opens 
their understandings rightly to use and 
apply the things delivered in the Scrip- 
tures, and to receive the saving use of 
them. But this Holy Spirit or light of 
Christ, may be resisted and rejected ; 
in which, then, God is said to be resisted 
and pressed down, and Christ to be 
again crucified and put to open shame ; 
and to those who thus resist and refuse 
him, he becomes their condemnation. 

As many as resist not the light of 
Christ Jesus, but receive and walk there- 
in, it becomes in them a holy, pure, and 
spiritual birth, bringing forth holiness, 
righteousness, and purity, and all those 
other blessed fruits which are acceptable 
to God ; by which holy birth, viz. — 
Jesus Christ formed within us, and 
working his works in us, as we are 
sanctified, so we are justified in the sight 
of God ; according to the Apostle's 
words — " But ye are washed, but ye are 



302 



THE SOCIETY OF FRIENDS OR QUAKERS. 



sanctified, but ye are justified, in the 
name of the Lord Jesus, and by the 
Spirit of our God." Therefore, it is not 
by our works wrought in our will, nor 
yet by good works considered as of 
themselves, that we are justified, but hj 
Christ, who is both the gift and the 
giver, and the cause producing the effects 
in us. As he hath reconciled us while 
we were enemies, so doth he also, in his 
wisdom save and justify us after this 
manner, as saith the same Apostle else- 
where : " Not by works of righteousness 
which we have done, but according to 
his mercy he saved us, by the washing 
of regeneration and renewing of the 
Holy Ghost, which he shed on us abun- 
dantly through Jesus Christ, our Sa- 
viour, that, being justified by his grace, 
we should be made heirs according to 
the hope of eternal life." We renounce 
all natural power and ability in ourselves 
to bring us out of our lost and fallen 
condition and first nature, and confess, 
that as of ourselves we are able to do 
nothing that is good, so neither can we 
procure remission of sins or justification 
by any act of our own, so as to merit it, 
or to draw it as a debt from God due to 
us ; but we acknowledge all to be of and 
from his love, which is the original and 
fundamental cause of our acceptance. 
God manifested his love toward us in 
the sending of his beloved Son, the Lord 
Jesus Christ into the world, who gave 
himself an offering for us and a sacrifice 
to God, for a sweet-smelling savour ; 
and having made peace through the 
blood of the cross, that he might recon- 
cile us unto himself, and by the eternal 
Spirit, offered himself without spot unto 
God, he suffered for our sins, the just 
for the unjust, that he might bring us 
unto God. 

In a word, if justification be con- 
sidered in its full and just latitude, 
neither Christ's work without us, in the 
prepared body, nor his work within us, 
by his Holy Spirit, is to be excluded ; 
for both have their place and service in 
our complete justification. By the pro- 
pitiatory sacrifice of Christ without us, 
we, truly repenting- and believing, are, 



through the mercy of God, justified from 
the imputation of sins and transgressions 
that are past, as though they had never 
been committed ; and by the mighty 
work of Christ within us, the power, 
nature, and habits of sin are destroyed ; 
that, as sin once reigned unto death, 
even so now grace reigneth through 
righteousness, unto eternal life, by Jesus 
Christ our Lord. All this is effected, 
not by a bare or naked act of faith, 
separate from obedience, but in the obe- 
dience of faith — Christ being the author 
of eternal salvation to none but those 
that obey him. 

The Society of Friends believes that 
there will be a resurrection both of the 
righteous and the wicked — the one to 
eternal life and blessedness, and the 
other to everlasting misery and torment, 
agreeably to Matt. xxv. 31-46; John 
v. 25-30; 1 Cor. xv. 12-58. That 
God will judge the world by that Man 
whom he hath ordained, even Christ Je- 
sus the Lord, Avho will render unto 
every man according to his works : to 
them, who by patient continuing in 
well-doing during this life seek for glory 
and honour, immortality and eternal life ; 
but unto the contentious and disobedient, 
who obey not the truth, but obey un- 
righteousness, indignation and wrath, 
tribulation and anguish upon every soul 
of man that sinneth, for God is no 
respecter of persons. 

The religious Society of Friends has 
always believed that the Holy Scriptures 
were written by Divine inspiration, and 
contain a declaration of all the funda- 
mental doctrines and principles relating 
to eternal life and salvation, and that 
whatsoever doctrine or practice is con- 
trary to them, is to be rejected as false 
and erroneous ; that they are a declara- 
tion of the mind and will of God, in and 
to the several ages in which they were 
written, and are obligatory on us, and 
are to be read, believed, and fulfilled by 
the assistance of Divine grace. Though 
it does not call them " the Word of 
God," believing that epithet peculiarly 
applicable to the Lord Jesus , yet it be- 
lieves them to be the words of God» 



THOMAS EVANS. 



303 



written by holy men as they were moved 
by the Holy Ghost ; that they were 
written for our learning, that we, through 
patience and comfort of the Scriptures, 
might have hope ; and that they are 
able to make wise unto salvation, 
through faith which is in Christ Jesus. 
It looks upon them as the only fit out- 
ward judge and test of controversies 
among Christians, and is very willing 
that all its doctrines and practices should 
be tried by them, freely admitting that 
whatsoever any do, pretending to the 
Spirit, which is contrary to the Scrip- 
tures, be condemned as a delusion of the 
devil. 

As there is one Lord and one faith, 
so there is but one baptism, of which 
the water baptism of John was a figure. 
The baptism which belongs to the Gos- 
pel, the Society of Friends believes, is 
" not the putting away the filth of the 
flesh, but the answer of a good con- 
science toward God, by the resurrection 
of Jesus Christ." This answer of a 
good conscience can only be produced 
by the purifying operation of the Holy 
Spirit, transforming and renewing the 
heart, and bringing the will into con- 
formity to the Divine will. The distinc- 
tion between Christ's baptism and that 
of water is clearly pointed out by John : 
" I indeed baptize you with water unto 
repentance, but he that cometh after me 
is mightier than I, whose shoes I am 
not worthy to bear, he shall baptize you 
with the Holy Ghost and with fire, whose 
fan is in his hand, and he will tho- 
roughly purge his floor, and gather 
his wheat into the garner, but he will burn 
up the chaff with unquenchable fire." 

In conformity with this declaration, 
the Society holds that the baptism which 
now saves is inward and spiritual ; that 
true Christians are " baptized by one 
Spirit into one body ;" that u as many 
as are baptized into Christ have put on 
Christ ;" and that, " if any man be in 
Christ, he is a new creature : old things 
are passed away, behold all things are 
become new, and all things of God." 

Respecting the communion of the body 
and blood of our Lord Jesus Christ, the 



Society of Friends believes that it is in- 
ward and spiritual — a real participation 
of his Divine nature through faith in 
him, and obedience to the power of the 
Holy Ghost, by which the soul is enabled 
daily to feed upon the flesh and blood 
of our crucified and risen Lord, and is 
thus nourished and strengthened. Of 
this spiritual communion, the breaking 
of bread and drinking of wine by our 
Saviour with his disciples was figura- 
tive ; the true Christian supper being 
that set forth in the Revelations : " Be- 
hold, I stand at the door and knock : 
if any man hear my voice and open the 
door, I will come in unto him, and will 
sup with him, and he with me." 

As the Lord Jesus declared, " With- 
out me ye can do nothing," the Society 
of Friends holds the doctrine that man 
can do nothing that tends to the glory 
of God and his own salvation without 
the immediate assistance of the Spirit of 
Christ ; and that this aid is especially 
necessary in the performance of the 
highest act of which he is capable, even 
the worship of the Almighty. This 
worship must be in spirit and in truth — 
an intercourse between the soul and its 
great Creator, which is not dependant 
upon, or necessarily connected with, 
anything which one man can do for 
another. It is the practice, therefore, of 
the Society to sit down in solemn silence 
to worship God ; that each one may be 
engaged to gather inwardly the gift of 
Divine grace, in order to experience 
ability reverently to wait upon the 
Father of spirits, and to offer unto him, 
through Christ Jesus our holy Mediator, 
a sacrifice well-pleasing in his sight, 
whether it be in silent mental adoration, 
the secret breathing of the soul unto 
him, the public ministry of the Gospel, 
or vocal prayer or thanksgiving. Those, 
who are thus gathered, are the true 
worshippers, " who worship God in the 
spirit, rejoice in Christ Jesus, and have 
no confidence in the flesh." 

In relation to the ministry of the Gos- 
pel, the Society holds that the authority 
and qualification for this important work 
are the special gift of Christ Jesus, the 



304 



THE SOCIETY OF FRIENDS OR QUAKERS. 



great Head of the Church, bestowed 
both upon men and women, without 
distinction of rank, talent, or learning ; 
and must be received immediately from 
Him, through the revelation of his 
Spirit in the heart, agreeably to the de- 
clarations of the Apostle : " He gave some 
apostles, and some prophets, and some 
pastors and teachers, for the perfecting 
of the saints, for the work of the minis- 
try, for the edifying of the body of 
Christ ;" " to one is given by the Spirit 
the word of wisdom, to another the 
word of knowledge, by the same Spirit ; 
to another faith ; to another the gifts of 
healing ; to another the working of 
miracles ; to another prophecy ; to an- 
other discerning of spirits ; to another 
divers kinds of tongues ; to another the 
interpretation of tongues ; — but all these 
worketh that one and the self-same 
Spirit, dividing to every man severally 
as he will." " If any man speak, let 
him speak as the oracles of God ; if any 
man minister, let him do it as of the 
ability which God giveth, that God in 
all things may be glorified through Je- 
sus Christ." 

Viewing the command of our Sa- 
viour, " Freely ye have received, freely 
give," as of lasting obligation upon all 
his ministers, the Society has, from the 
first, steadfastly maintained the doctrine 
that the Gospel is to be preached with- 
out money and without price, and has 
borne a constant and faithful testimony, 
through much suffering, against a man- 
made hireling ministry, which derives 
its qualifications and authority from 
human learning and ordination ; which 
does not recognise a direct Divine call 
to this solemn work, or acknowledge its 
dependence, for the performance of it, 
upon the renewed motions and assistance 
of the Holy Spirit. Where a minister 
believes himself called to religious ser- 
vice abroad, the expense of accomplish- 
ing which is beyond his means, if his 
brethren concur in his engaging in it, 
and set him at liberty therefor, the 
meeting he belongs to is required to see 
that the service be not hindered for want 
of pecuniary means. 



The Society of Friends believes that 
war is wholly at variance with the spirit 
of the Gospel, which continually breathes 
peace on earth and good-will to men. 
That, as the reign of the Prince of Peace 
comes to be set up in the hearts of men, 
nation shall not lift up sword against 
nation, neither shall they learn war any 
more. They receive, in their full and 
literal signification, the plain and posi- 
tive commands of Christ : "I say unto 
you that ye resist not evil, but whoso- 
ever shall smite thee on thy right cheek, 
turn to him the other also; 1 ' — "I say 
unto you, love your enemies ; bless them 
that curse you, do good to them that 
hate you, and pray for them that de- 
spitefully use you and persecute yon, 
that ye may be the children of your 
Father which is in heaven." They con- 
sider these to be binding on every Chris- 
tian, and that the observance of them 
would eradicate from the human heart 
those malevolent passions in which strife 
and warfare criminate. 

In the same manner, the Society be- 
lieves itself bound by the express com- 
mand of our Lord, " Swear not at all ;" 
and that of the apostle James, " But 
above all things, my brethren, swear 
not ; neither by heaven, neither by the 
earth, neither by any other oath ; but 
let your yea be yea and your nay nay, 
lest ye fall into condemnation;" and, 
therefore, its members refuse, for con- 
science' sake, either to administer or to 
take an oath. 

Consistently with its belief in the 
purity and spirituality of the Gospel, 
the Society cannot conscientiously unite 
in the observance of public fasts, and 
feasts, and holy days, set up by the will 
of man. It believes that the fast we are 
called to, is not bowing the head as a 
bulrush for a day, and abstaining from 
meats or drinks ; but a continued fast- 
ing from every thing of a sinful nature, 
which would unfit the soul for being the 
temple of the Holy Ghost. It holds that 
under the Gospel dispensation there is no 
inherent holiness in any one day above 
another, but that every day is to be kept 
alike holy ; by denying ourselves, taking 




THOMAS EVANS. 



305 



up our cross daily and following Christ. 
Hence it cannot pay a superstitious re- 
verence to the first day of the week ; 
but inasmuch as it is necessary that some 
time should be set apart to meet together 
to wait upon God, and as it is fit that 
at some times we should be freed from 
other outward affairs, and as it is rea- 
sonable and just that servants and beasts 
should have some time allowed them for 
rest from their labour ; and as it ap- 
pears that the Apostles and primitive 
Christians used the first day of the week 
for these purposes : the Society, therefore, 
observes this day as a season of cessa- 
tion from all unnecessary labour, and 
for religious retirement and waiting 
upon God; yet not so as to prevent 
them from meeting on other days of the 
week for divine worship. 

The society has long borne a testi- 
mony against the crying sin of enslaving 
the human species, as entirely at vari- 
ance with the commands of our Saviour, 
and the spirit of the Christian religion ; 
and likewise against the unnecessary 
use of intoxicating liquors. 

Friends believe magistracy or civil 
government to be God's ordinance, the 
good ends thereof being for the punish- 
ment of evil-doers, and the praise of 
them that do well. While they feel 
themselves restrained by the pacific prin- 
ciples of the Gospel from joining in any 
warlike measures to pull down, set up, 
or defend any particular government, 
they consider it a duty to live peaceably 
under whatever form of government it 
shall please Divine Providence to per- 
mit to be set up over them — to obey the 
laws so far as they do not violate their 
consciences ; and, where an active com- 
pliance would infringe on their religious 
scruples, to endure patiently the penal- 
ties imposed upon them. The Society 
discourages its members from accepting 
posts or offices in civil government which 
expose them to the danger of violating 
its Christian testimonies against Avar, 
oaths, &c, and also from engaging in 
political strife and party heats and dis- 
putes, believing that the work to which 
it is particularly called, is to labour for 



the spread of the peaceful reign of the 
Messiah. 

It also forbids its members to go to 
law with each other; enjoining them to 
settle their disputes, if any arise, through 
the arbitration of their brethren ; and 
if peculiar circumstances, such as the 
cases of executors, trustees, &c, render 
this course impracticable or unsafe, and 
liberty is obtained to bring the matter 
into court, that they should on such oc- 
casions, as well as in suits with other 
persons, conduct themselves with mo- 
deration and forbearance, without anger 
or animosity; and in their whole de- 
meanour evince that they are under the 
government of a Divine principle, and 
that nothing but the necessity of the 
case brings them there. 

In conformity with the precepts and 
examples of the Apostles and primitive 
believers, the Society enjoins upon its 
members a simple and unostentatious 
mode of living, free from needless care 
and expense; moderation in the pursuit 
of business; and that they discounte- 
nance music, dancing, stage plays, horse 
races, and all other vain and unprofit- 
able amusements ; as well as the change- 
able fashions and manners of the world, 
in dress, language, or the furniture of 
their houses; that, daily living in the 
fear of God and under the power of the 
cross of Christ, which crucifies to the 
world and all its lusts, they may show 
forth a conduct and conversation be- 
coming their Christian profession, and 
adorn the doctrine of God our Saviour 
in all things. 

In the year 1827, a portion of the 
members in some of the American yearly 
meetings, seceded from the Society, and 
set up a distinct and independent asso- 
ciation, but still holding to the name of 
Friends. The document issued by the 
first meeting they held, bearing date 
the 21st of 4th month, 1827, and stat- 
ing the causes of their secession, says, 
"Doctrines held by one part of Society, 
and which we believe to be sound and 
edifying, are pronounced by the other 
part to be unsound and spurious." The 
doctrines, here alluded to, were certain 



306 



THE SOCIETY OF FRIENDS OR QUAKERS. 



opinions promulgated by Elias Hicks, 
denying or invalidating the miraculous 
conception, divinity, and atonement of 
our Lord Jesus Christ, and also the au- 
thenticity and Divine authority of the 
Holy Scriptures. These, with some other 
notions, were so entirely repugnant to 
the acknowledged and settled principles 
of the Society, that endeavours were used 
to prevent the promulgation of them. 
The friends and admirers of Elias Hicks 
and his principles were dissatisfied with 
this opposition to their views ; and after 
some years of fruitless effort to get the 
control of the meetings of Friends, they 
finally withdrew and set up meetings of 
their own. In this secession some mem- 
bers in New York, Philadelphia, Balti- 
more, Ohio and Indiana yearly meetings, 
and a few in New England, went off from 
the Society. In the others; viz., Lon- 
don, Dublin, Virginia and North Caro- 
lina, no separation took place. This new 
Society (commonly known by the ap- 
pellation of Hicksites, after the name of 
its founder), being still in existence, 
claiming the title of Friends, and mak- 
ing a similar appearance in dress and 
language, some notice of the separation 
seemed necessary, in order to prevent 
confusion. 



The foregoing history, by Thomas 
Evans, is so thoroughly correct and 
satisfactory, that to re-write it would 
be a work of supererogation. I have, 
therefore, made only a few slight altera- 
tions, chiefly relating to the yearly meet- 
ings held in the United States, so as to 
adapt the account to present circum- 
stances. 

As regards the number of Friends in 
Great Britain and Ireland, it may suffice 



to observe that, by the census of 1851, 
there appears to have been 326 meet- 
ings, or congregations, of Friends and 
those professing with them ; and the 
aggregate number may be estimated at 
from 18,000 to 20,000. 

Some changes, it is alleged, have, of 
late years, taken place in the Society of 
Friends. This, however, is not correct; 
there being no change, either as regards 
the doctrine or discipline of the body. 
There have, it is true, been individual 
members, who, both by writing and 
preaching, have put forth what may be 
termed modified views on some points 
of Christian doctrine, as there may have 
been among other denominations. But 
the writings referred to never received 
the sanction of the Society. About fifteen 
years ago, a secession took place in Man- 
chester, of about 200 members, who 
adopted the name of "Evangelical 
Friends." They built a place of wor- 
ship, but held together only for a short 
time. Their meeting-house was sold to 
another body of professors, and the con- 
gregation became dispersed. 

This brief addendum may be appro- 
priately closed by quoting the following 
minute of London yearly meeting, bear- 
ing date 5th Month, 1848 ; and form- 
ing, in my view, a complete refutation 
of the allegation, as to changes having 
taken place in the Society. "In the 
course of our deliberations, we have been 
introduced into a deep religious concern 
for the preservation of our Society every 
where, as a united body ; upholding our 
ancient standard of Faith and Prac- 
tice, in all its fulness, spirituality, and 
simplicity." 

"William Smeal. 
Glasgow, 21th of 9th Month, 1852. 



307 



THE SHAKERS, 

OR UNITED SOCIETY OF BELIEVERS. 
BY SETH WELLS AND CALVIN GREEN, OF NEW LEBANON, N. Y. 



The United Society of Believers, 

or Millennial Church, commonly called 
Shakers, although originating- in 
France and England, is now confined 
to the United States. They trace their 
origin to the Camisars, or Camisards, 
or more commonly known as the 
French Prophets, whose origin is attri- 
buted by M. Gregoire to a certain 
"School of Prophets," in Dauphiny, 
conducted by a Calvinist named Du 
Serre. 

These prophets first appeared in 
Dauphiny and Vivarias, in France, 
1688 ; in which year five or six hundred 
of them, of both sexes, professed to be 
inspired of the Holy Ghost ; and they 
soon amounted to many thousands. 
"When they received, what seemed to 
them to be, "the spirit of prophecy," 
their bodies were greatly agitated — they 
trembled, staggered, and fell down, and 
lay as if they were dead. They re- 
covered, twitching, shaking, and crying 
for mercy, in their assemblies, houses, 
and fields. About the year 1705, three 
of the most distinguished of their 
number, Elias Marlon, John Cavilier, 
and Durand Page, left France, and re- 
paired to England. Under the influence 
of this spirit, they propagated the like 
spirit to others, so that before the year 
was out, there were two or three 
hundred of these prophets in and about 
London, of both sexes, and of all ages. 
The great subject of their prediction was, 
the near approach of the kingdom of 
God, the happy times of the Church, 
and the millennial state. 

Among other prominent persons who 
had joined the French and English pro- 



phets, as they were then known, were 
James Wardley, and Jane, his wife, 
formerly Friends, living at Bolton, 
Lancashire county. About the year 
1747, a society was formed without any 
established creed, or particular mode of 
worship, professing perfect resignment, 
to be led and governed, from time to 
time, as the Spirit of God might dictate. 
The leading members of this society 
were James Wardley, Jane Wardley, 
John Townley and his wife, both of 
Manchester ; John Kattis, a distinguish- 
ed scholar ; but, it is said, did not re- 
tain his faith. Wardley and his wife 
Jane conducted their meetings. Jane 
having the principal lead in meeting 
was called " Mother." 

Some years after the formation of this 
society, a personage of no ordinary im- 
portance in the history of the United 
Believers, connected herself with them 
— afterwards known as Mother Ann. 
Ann Lee was born February 29, 1736. 
At a marriageable age she entered the 
bonds of matrimony with Abraham 
Stanley. In 1758 she joined the society. 

In consequence of receiving a special 
revelation in the year 1770, Ann was 
received and acknowledged by all the 
faithful members of the society, as their 
spiritual Mother in Christ; and the 
true leader whom God had appointed 
for the society. Thenceforth she has 
ever been distinguished and known 
throughout the community by the ad- 
dress and title of Mother Ann. 

A few years after this extraordinary 
revelation, Mother Ann received a re- 
velation from God to repair to America, 
where, as she prophesied, there would 



308 



THE SHAKERS. 



be a great increase and permanent 
establishment of the Church. Accord- 
ingly, as many as firmly believed her 
testimony, and could settle their tem- 
poral concerns and furnish necessaries 
for the voyage, concluded to follow her. 
They procured a passage at Liverpool, 
in the ship Maria, Captain Smith, and 
arrived at New York in 1774. Those 
who came with her, were her husband 
Abraham Stanley, William Lee, James 
Whittaker, John Parlington, and Mary, 
his wife ; John Hocknel, James Shepard, 
and Ann Lee, a niece of hers. 

In 1776, they settled in the town of 
Watervliet, seven miles from Albany. 
Here they remained in retirement till 
the spring of 1780. In the beginning 
of this year, the society consisted, in all, 
of but about ten or twelve persons, all 
of whom came from England. There 
was a gradual increase in numbers, 
until the year 1787, when those who 
had received faith began to collect at 
New Lebanon. This still remains as 
the Mother- Church. 

During a period of five years, from 
1787 to 1792, regular societies were 
formed and established upon the same 
principles, in the various parts of the 
Eastern States. But after 1805, the 
increase was chiefly in the Western 
States. The testimony has mostly pre- 
vailed in the States of Ohio, Kentucky, 
and Indiana. There is at present 
(1847) a gradual increase of numbers 
in the various branches of the com- 
munity, which are in a general state of 
prosperity, both temporally and spirit- 
ually. 

Mother Ann deceased at Watervliet, 
September 8, 1784, and was succeed- 
ed in the leading authority of the 
society, by James Whittaker, known by 
the title of " Father James." Under 
the administration of Father James, the 
afrairs of the society were ably con- 
ducted. 

Father James deceased at Enfield, in 
Connecticut, July 20, 1787, and was 
succeeded in the administration of the 
Society by Father Joseph Meacham, 
who was a native of Enfield, and had 



formerly been a Baptist elder and 
preacher, and held in much estimation. 

Father Joseph deceased August 10, 
1796. Since that period, according to 
his directions, given by divine authority, 
the administration and leading authority 
has been vested in a ministry, and con- 
firmed by the general approbation of the 
society. This ministry generally con- 
sists of four persons, two of each sex. 

Concerning their mode of worship. 
This subject is generally greatly mis- 
understood. The people of this society 
do not believe that any external per- 
formance whatever, without the sincere 
devotion of the heart, with all the feel- 
ings of the soul, in devotion and praise 
to the Creator of all their powers and 
faculties, can be any acceptable worship 
to Him who looks at the heart. But 
in a united assembly, a unity of exercise 
in acts of devotion to God is desirable ; 
for harmony is beautiful, and appears 
like the order of Heaven. It will be 
difficult to describe all the various 
modes of exercise given in the worship 
of God at different times ; because the 
operations of the spirit are so various, 
that even the leaders are unable to tell 
beforehand what manner will be given 
by the Spirit in the next meeting. Yet, 
in a regular meeting, where nothing 
extraordinary appears, they sometimes 
exercise in a regular dance, while 
formed in straight lines, and sometimes 
in a regular march around the room, in 
harmony with regular songs sung on 
the occasion. Shouting and clapping 
of hands, and many other operations 
are frequently given, all which have a 
tendency to keep the assembly alive, 
with their hearts and all their senses 
and feelings devoted to the service of 
God. 

Our benevolent Creator has given us 
hands and feet as well as tongues, which 
we are able to exercise in our own 
services And where a people are united 
in one spirit, we know of no reason why 
a unity of exercise in the service of God 
should not be attained, so as to give 
the devotion of every active power of 
soul and body as a free-will offering to 



SETH WELLS AND CALVIN GREEN. 



309 



the God of all goodness, who has given 
us these faculties. When the Israelites 
were delivered from their Egyptian 
bondage, they praised God with songs 
and dances. (See Exod. chap, xv.) 
This was figurative of the deliverance 
of spiritual Israel from the bondage of 
sin. This dancing before the Lord was 
predicted by the ancient prophets. (See 
Jer. chap, xxxi.) See also the account 
of David's dancing before the ark of the 
Lord. (See 2 Sam. vi. 14.) This is 
considered figurative of the spiritual 
ark of salvation, before which, accord- 
ing to the faith of God's true witnesses, 
thousands and millions will yet rejoice 
in the dance. See also the return of 
the prodigal son. (Luke xv. 25.) We 
notice these figurative representations 
and prophetic declarations as evidently 
pointing to a day of greater and more 
glorious light, which in those clays was 
veiled in futurity, and if this is not the 
commencement of such a day, then 
where shall we look for it? 

The remarkable supernatural and 
spiritual gifts showered clown upon the 
Apostles and primitive Christians on 
the day of Pentecost and onward, have 
not only been renewed in this church 
and society, but extensively increased. 
See 1 Cor. chap, xii., " Diversities of 
gifts, but the same spirit." The gift 
of speaking in unknown tongues has 
been often and extensively witnessed. 
The gift of melodious and heavenly 
songs has been very common. The gift 
of prophecy has been wonderful, by 
pouring forth a degree of light and un- 
derstanding never before revealed to 
mortals. The gift of healing has been 
often witnessed, but not so common as 
many other gifts. 

Various opinions are abroad in the 
world respecting "Mother Ann;'''' but 
this society consider her as a vessel 
chosen of God to usher into the world 
the Divine Spirit of Christ, and thus to 
commence the dispensation of his second 
appearance. That this same Spirit, in 
divine elements of power and light, now 
dwells in his church, which is his visible 
body. And that this Christy in the 



completed order of Father and Mother, 
can be found by every faithful soul, 
" without sin unto salvation," accord- 
ing to his promise to all who will pay 
the price which he sets, that is, to give 
up all in order to win "the pearl of 
great price." That this is the everlast- 
ing gospel which will extend through 
the world by increasing degrees, until 
it establishes the kingdom of the saints 
of the Most High to stand for ever. 

The society at New Lebanon is the 
principal one, and has served as a pat- 
tern for all the branches of this com- 
munity, which have been established in 
various parts of the United States. In 
every place where the faith and testi- 
mony of this society has been planted, 
the same order and principles of govern- 
ment have been gradually established 
and maintained ; so that the society and 
its members are now generally known ; 
and from the striking peculiarities which 
distinguish them from all other Chris- 
tians, no person needs be deceived by 
impostors. 

They believe that- no institution, nor 
any system of government, could be 
established which would be more com- 
patible with truth, justice, reason, and 
all the civil and religious rights of man, 
than the institution of this society. The 
following primary principles constitute 
the basis on which this institution is 
founded, with all its movements and 
operations. 

FAITH AND PRINCIPLES OF THE 
SOCIETY AT NEW LEBANON. 

1. Abstinence from all carnal and 
sensual passions, and a strict life of 
virgin purity, agreeable to the example 
of the Lord Jesus, and the recommenda- 
tion and example of the apostle Paul. 

2. Abstinence from all the party con- 
tentions and politics of the world. " My 
Kingdom is not of this world," said 
Jesus. 

3. Abstinence from wars and blood- 
shed. " Follow peace with all men," 
is a divine precept ; and hence also the 
necessity of abstaining from all acts of 
violence towards our fellow men, and 



310 



THE SHAKERS. 



from all the pursuits of pride and 
worldly ambition. 

4. Perfect justice and honesty in all 
our dealings with our fellow creatures. 

5. A faithful discharge of all just 
debts, and all legal and equitable claims 
of every nature, as soon and as effect- 
ually as possible ; thus fulfilling the 
apostle's precept, " Owe no man any 
thing but love and good will." 

6. Do good to all men, as far as op- 
portunity and ability may serve, by ad- 
ministering acts of charity and kindness, 
and promoting light and truth among 
mankind. " Whatsoever ye would that 
men should do to you, do ye even so to 
them." 

7. Agreeable to the example of the 
first Christian church, let the object of 
our labours be directed to support and 
maintain a united and consecrated in- 
terest, as far and as soon as preparatory 
circumstances will admit. But this is 
to be done by the free will and voluntary 
choice of every member, as a sacred 
privilege, and not by any constraint or 
undue persuasion. 

The faith of the society is firmly 
established in the foregoing principles, 
as the genuine basis of Christianity, 
emanating from Divine Light and Wis- 
dom ; these principles are supported by 
reason, and by the precepts and example 
of Jesus Christ and the primitive Chris- 
tians ; and they form a system of 
morality and religion adapted to the 
best interest and happiness of man, both 
here and hereafter. 

Every person wishing to become a 
member of this society, must rectify all 
his wrongs, and, as fast and as far as 
it is in his power, discharge all just and 
legal claims, whether of creditors or 
filial heirs. Nor can any person who 
does not conform to this principle, if a 
member of the institution, remain such. 
But the society is not responsible for 
the debts of any individual, except by 
agreement ; because such responsibility 
would involve a principle ruinous to the 
institution. 

It is an established principle, that no 



difference is to be made in the distribu- 
tion of parental estate among the heirs, 
whether they belong to the society or 
not ; but an equal dividend must be 
made, as far as is practical and con- 
sistent with reason and justice. 

If an unbelieving wife separate from 
the believing husband by agreement, 
the husband must give her a just and 
reasonable portion of his property, (if 
he have any ;) and if they have children 
who have arrived to years of under- 
standing, sufficient to judge for them- 
selves, and who choose to go with their 
mother, he must not disinherit them on 
that account. Though the character of 
this institution has been much slandered 
on this ground ; yet we boldly assert 
that the principle above stated has 
never been violated by this Society. 

Idleness is incompatible with the 
principles of this Society. No member 
who is able to labour, can be permitted 
to live upon the labours of others. All 
are required to be employed in some 
manual occupation, when not engaged 
in other necessary duties. Industry, 
temperance and frugality are prominent 
features in this institution. 

The leading authority of the Society 
is vested in a Ministry, generally con- 
sisting of four persons, including both 
sexes. These, together with the Elders 
and Trustees, being supported by the 
general approbation of those concerned, 
constitute the general government of the 
Society, in all its branches, and are 
invested with power to counsel, advise 
and direct in all matters of a spiritual 
or temporal nature, pertaining to their 
respective departments. 

No creed can be framed to bind the 
progress of improvement in this institu- 
tion. 

N.B. — Those who wish further infor- 
mation concerning this society, are re- 
ferred to a 12mo. vol. entitled, " The 
Testimony of Christ's Second Appear- 
ing;" also to " Dunlavy's manifesto,™ 
and to a small 12mo. vol. entitled, " A 
Summary view of the Millennial 
Church," 



311 



SOCIALISM. 



BY ROBERT OWEN, ESQ. 



Socialism is a term so variously used 
by different parties in various countries, 
that it is necessary to state that British 
Socialism was born in Wales, nurtured 
in Scotland, and matured in England, 
and that it differs materially, in principle 
and practice, from French, or German, 
or American Socialism. 

British Socialism is the Science of Hap- 
piness, based on the following facts : — 

1. That God, or Nature, creates all 
the qualities of humanity, however 
varied they may be in their proportions 
in different individuals, and gives the 
peculiar compound of these qualities to 
each at birth ; and that these qualities 
are well or ill, wisely or foolishly 
directed, by the good or evil, superior 
or inferior, conditions in which Society 
places each from birth through life. 

2. That as these conditions are, so 
will each individual become ; making 
due allowance for the varied natural 
qualities given to each at birth by the 
creating Power of the universe. 

3. That man, through the senses 
which he has been compelled to receive, 
with his instincts of reason, also forced 
upon him, is made to believe that there 
must be a Power in Nature which con- 
tinually composes, decomposes, and re- 
composes, the elements of the universe ; 
but that man has not yet been enabled 
to discover what this Power is; and that 
it is not yet known whether he will be 
ever empowered to make the discovery. 

4. That that which appears the most 
probable from the facts known is, that 
this mysterious Power permeates every 
particle of the elements which compose 
the universe, and that these elements 
possess qualities which are unchange- 
able, and operate according to fixed laws 
which are called the Laws of Nature. 



5. That, therefore, man, individually 
and in the aggregate, through the past 
and in the present, has been such as 
this Power has made him ; and that he 
could not have been otherwise than he 
has been and is. 

6. That in the future he must also be 
that which this Power shall make him 
to become, through the knowledge 
which will be given to him by Iris in- 
stincts of observation and reason, im- 
proved by the accumulation of additional 
facts, or by experience. 

7. That man is, therefore, entirely 
dependent upon this Power for his in- 
stincts of feeling, thinking, -willing, and 
acting, and for all which he possesses ; 
and that, therefore, if there could be 
any rational foundation for artificial re- 
sponsibility, this Power would be so 
responsible to man for what man is 
made to be, and for all that he is caused 
to feel, think, will, and do ; and not 
man to this Power. 

8. That the original qualities of man 
are good, and are necessary to make 
him happy ; that all are created with 
the desire to attain happiness ; and that, 
therefore, the ultimate object of man's 
existence is happiness ; but that this 
object can be attained only by his 
knowing, and acting in accordance with, 
the laws of his nature. 

9. That with the knowledge and 
means now acquired by society, on the 
foundation here stated, it may commence 
the formation of a new combination of 
conditions, in accordance with those 
laws, which conditions will insure the 
comparative superiority and happiness 
of all who shall be placed from birth 
through life within them. 

10. That conditions, plain, simple, 
and easy of execution, may be now 



312 



SOCIALISM. 



devised, competent to insure the per- 
manent superiority and happiness of 
man through his future existence ; and 
that the formation of these conditions 
may be commenced immediately over 
the earth, and carried forward simul- 
taneously in all localities over the globe, 
including the islands of the oceans. 

11. That, to insure the happiness of 
the human race permanently, all that is 
required is, that society shall create 
good new conditions, sufficient for the 
purpose, of forming from birth a good, 
useful, and superior character for all, 
according to their natural qualities or 
organizations ; and that it should form, i 
in combination with these, other new 
conditions to create at all times an 
abundance of the most desirable wealth 
for all, without contest or competition. 

The good conditions required to effect 
these two objects will secure the future 
permanent happiness of the human race. 

And the natural organization of each 
individual, from the improved character 
— physical, intellectual, moral, and 
practical — of the parents, will become 
more and more superior in each succeed- 
ing generation. 

These good conditions will make all 
from birth to become rational in thought 
and action, consistent with themselves 
and with society, and both to be in 
harmony with Nature. 

To produce this harmony between 
men, society, and Nature, — all the con- 
ditions surrounding the human race 
must be consistent and in accordance 
with the fundamental fact upon which 
the characters of all must be formed. 

British Socialism is therefore a 
rational system of society, built up 
with good conditions only, and con- 
structed throughout with the view of 
ultimately securing the improvement 
and happiness of each one of the race, 
and knowing no exception of country, 
creed, or colour. 

It is a science, derived, like all other 
sciences, from accurate observation of 
facts, and is a system of undeviating 
consistency with facts, and with itself. 

To distinguish this Socialism from all 



other views to which the name of 
Socialism has been applied, the Founder 
has called it " The Rational System of 
Society." 

He calls it the Rational System, in 
contradiction to the past and present 
system of society, which is false in 
principle and practice, and grossly ir- 
rational in all its multiplied, involved, 
and contradictory ramifications and ar- 
rangements, throughout the whole busi- 
ness of life. 

The Founder of this system state9 
that the present system of society is 
based on the artificial responsibility of 
the individual, or upon the notion that 
it is just or useful to reward and punish 
him by artificial means ; that the 
characters of all have hitherto been 
formed on that supposition ; and that 
all the institutions of society are con- 
structed upon it, and are, in consequence, 
a mass of contending contradictions and 
confusions. 

The rational system of society is 
based on the non-responsibility of the 
individual, except in so far as he is 
necessarily amenable to natural con- 
sequences ; and all its new conditions 
will be in accordance with that prin- 
ciple. 

These conditions will place the onus 
of forming a good physical, intellectual, 
moral, and practical character on society; 
because society, when it has the know- 
ledge, has the means and power to form 
good or evil conditions around all ; and 
because, as these conditions are, so must 
the individuals become in their general 
character, modified in their individual 
varieties by the natural organization of 
each ; of which organization God or 
Nature is alone the author. 

The arrangements of the svstem 
which has hitherto prevailed over the 
earth, have been made with the direct 
view to endeavour to obtain the greatest 
amount of wealth and power for a 
limited number of individuals, regard- 
less of happiness to the producers of 
this wealth and power ; while the 
wealth and power thus obtained are 
very limited in their aggregate amount, 



EOBERT OWEN. 



313 



and cannot give substantial and satis- 
factory happiness even to those who 
obtain the largest share of both. 

The arrangements or new conditions 
which will aris3 from the universal in- 
troduction of the rational system, will 
be formed to give direct substantial 
permanent happiness to all of the race ; 
and by giving happiness to all, each 
within these arrangements will com- 
mand more wealth and power than any 
one, in any rank or station, has ever 
possessed, or than any one can attain, 
under the existing irrational system. 

The good conditions that will be 
made to arise from the rational social 
system will place each one, for all prac- 
tical purposes, in possession of the use 
of the wealth of the world ; and that 
wealth will be multiplied, compared 
with its present amount, many hundred- 
fold. 

Under these new conditions, also, 
each will possess more power over the 
affections and good offices of his fellow- 
men, and, in consequence, more power 
over the use and enjoyment of the earth 
and its productions, than any sovereign 
has ever attained ; yet no one will ever 
obstruct any other in the enjoyment of 
this wealth and power ; and therein will 
be the security and happiness of all. 

According to this system, the good 
conditions which may now be placed 
under the control of society will be com- 
petent, when properly combined, to 
secure the permanent regeneration of 
mankind, — to give new feelings, new 
mind, and new conduct to all ; and 
when these conditions shall be created, 
they will accomplish in a short period 
far more in making men good, wise, 
and happy, in uniting them, and in 
giving individual liberty, wealth, and 
power, than all religions, governments, 
laws, and institutions have effected 
through past ages, or could attain 
through eternity under such insane in- 
stitutions as those now existing. 

The rational social system proposes, 
in an orderly, peaceable manner, to 
create these superior conditions, and to 
make them gradually supersede the 



present most irrational conditions ; — 
conditions which have all emanated 
from a fundamental falsehood, and 
which thus have produced the language 
of falsehood, and the endless evils which 
have afflicted and which now afflict the 
human race. 

Instead of governing the world by 
the language of falsehood, — by the 
present opposing religions, — contending 
governments, — contradictory laws, — 
and irrational arrangements for pro- 
ducing and distributing wealth and 
carrying forward the business of life, — 
the whole will be accomplished in the 
most simple and easy manner, by the 
arrangement of a few good but effective 
general conditions, which will suffice to 
govern the human race. 

According to the views of the Founder 
of the Rational Social System, the popu- 
lation of the earth ever has been, and is 
now governed, by inferior, bad, and 
irrational conditions ; — and what he 
proposes is, that it should be governed 
henceforward by superior, good, and 
rational conditions only. 

All past religions, governments, men- 
made laws, artificial marriages, modes 
of producing and distributing Avealth, 
of buying cheap and selling dear, and 
all other past and existing institutions, 
have been and are bad, irrational con- 
ditions, and never could or can produce 
good characters or beneficial results. 

This complicated compound of ir- 
rational conditions, if intended to im- 
prove mankind and to make the human 
race good, wise, and happy, is an insane 
arrangement for such purpose, and never 
can accomplish its object. 

According to the convictions of the 
Founder of the Rational System, if man 
is ever to be made rational and happy, 
all these opposing absurdities must be 
abandoned, and he must enter upon a 
new life, surrounded by new conditions, 
all of which will be superior, and in 
which the spirit of universal charity and 
love will govern the population of the 
earth, as one enlightened and affection- 
ate family, upon a system of perfect 
equality, according to age, of education 



314 



SOCIALISM. 



and condition ; the education and the 
condition of all being made as superior 
as the concentrated knowledge and 
power of the race can devise, and, with 
the materials at its control, can execute, 

The existing irrational-made society 
over the earth has been taught to 
believe that such a superior state of 
human existence was never intended for 
man, and that it is unattainable. 

The Founder of the Rational System 
admits that it is unattainable under the 
false principles, insane arrangements, 
and consequent injurious practices, 
which have hitherto universally pre- 
vailed. 

But he contends that the rational 
system is fully competent to create the 
conditions that will insure the superior 
results stated, and which conditions will 
also enable and cause man permanently 
to progress towards excellence in all 
things, as knowledge increases through 
the experience of each generation. 

And he contends that the authorities 
of the more civilized parts of the earth 
may immediately commence this new 
state of the true and superior existence 
of man, and may thus make the earth 
a terrestrial Paradise, inhabited by a 
new race of superior beings ; and that, 
to effect this glorious change in the 
character and condition of the human 
race will now be a simple straightfor- 
ward matter of business. 

He contends that this is to be effected 
by superseding the false fundamental 
principle upon which society has been 
hitherto based, and the old practices 
necessarily emanating from it ; and by 
adopting the true fundamental principle 
and the practices which will necessarily 
proceed from that principle. 

He contends that the false principle 
has created, of necessity, inferior, in- 
jurious, and vicious conditions, around 
the human race ; and that the true 
principle will, of like necessity, create 
good and superior conditions or.iy around 
the whole of mankind. 

And he continually reiterates that, as 
are the organization and the external 
conditions in which it is placed from 



birth through life, so will be the 
character and conduct of the individual. 

And that society now possesses the 
most ample means to surround all with 
good and superior conditions ; but that 
it has not yet acquired the knowledge 
of what good conditions are, or how 
they are to be introduced into universal 
practice. 

And also that it has hitherto been 
impracticable to introduce these con- 
ditions into partial practice, in con- 
sequence of the deadly opposition of the 
existing irrational and insane system to 
the language of truth and to the 
principles and practices of the rational, 
superior, and happy state of existence 
upon earth. 

And that that portion of the human 
race which, under the existing irrational 
and insane system is deemed to be the 
best and the most respectable, and 
which therefore possesses the most in- 
fluence in all countries and localities, is 
the most opposed to the change of the 
language of falsehood for that of truth, 
— to the change of false principles 
for true, — to the giving up of inferior 
and evil conditions, — and to the admit- 
ting of the introduction of those condi- 
tions which are superior and good. 

But this is their misfortune, arising 
from their not having been taught in 
their youth to know true principles and 
to distinguish good from evil conditions. 

To overcome this insane-made state 
of mind, of feeling, and of conduct, 
according to the Founder of the Rational 
System, they must not be abused or 
harshly treated. 

Those who comprehend the rational 
social svstem know how the characters 
of these so-called respectable parties 
have been misformed — how their minds 
have been filled with false ideas and 
false associations of ideas, — and how 
their errors and prejudices have been 
thus forced to grow from their birth. 

The rational Socialists, therefore, pity 
the state of mind and feeling of these 
greatly abused parties, and view them 
with the same compassion as they do 
the lunatics who are confined in asyluma 



ROBERT OWEN. 



315 



for a different, and sometimes a more 
violent phase of insanity. 

And, according to the recommenda- 
tion of the Founder of this system, the 
treatment of those who are now deemed 
the most respectable, as they are the 
most prejudiced under the existing ir- 
rational system, should be precisely the 
same as the treatment now applied to 
the patients in the most humanely and 
best managed lunatic asylums, in which 
all force, harshness, and unkind treat- 
ment are avoided to the greatest extent 
practicable ; and in which the aberra- 
tions of mind and conduct are sympa- 
thized with, and mild measures of 
prevention of evil are adopted ; which 
measures, if consistently applied, and 
persevered in without impatience, and 
in the pure spirit of universal charity 
and kindness, effect a permanent cure 
of the insanity. In like manner the 
true disciples of the Rational Social 
System, will act towards all who con- 
tinue afflicted with the errors and 
prejudices of this old system, now 
fortunately almost worn out through 
the violence, falsehood, fraud, and 
physical and mental oppressions which 
it creates, and the miseries, now almost 
unbearable, which it inflicts upon so 
large a portion of the human race. 

But many, now, all over the earth, 
profess themselves to be disciples of this 
Rational Social System, who, unfor- 
tunately, are very imperfectly acquainted 
with its principles or practices. 

There is, however, a criterion by 
which the public may distinguish the 
true disciples of this system without 
mistake from all others. 

The fundamental principle on which 
the rational system is based withdraws 
all motives to anger or ill-will against 
any of human kind — all desire to injure 
any one ; and, on the contrary, creates 
the feeling of charity and kindness for 
all, and a sincere desire to benefit every 
one, without exception. 

It makes the allowance which should 
always be made for the differences of 
organization between individuals, and 
for the difference of the conditions in 



which the individuals have been placed 
from their birth, and even, by the con- 
ditions of their parents, before birth. 

And it induces all to consider tho 
causes which produce the effects which 
arise around them, and to use their best 
endeavours to remove, in peace and 
with order, those causes which are pro- 
ducing injurious effects. 

The true disciples of this system, 
therefore, never apply abusive language 
to any one, — never exhibit uncharitable 
or unkind feelings, — nor attempt to in- 
jure any one, but are always advocates 
of peace between individuals and na- 
tions. 

They are also advocates of universal 
education from birth, by a training 
without force or fear, through the in- 
fluence of good conditions, and especially 
of the good conditions of undeviating 
kindness, directed by judgment oased 
on a knowledge of the laws of hu- 
manity ; a rational education, — not the 
mere teaching of words, but with in- 
struction in a substantial knowledge of 
things. 

Knowing that no one makes himself, 
and that, therefore, no one can have 
any merit, whatever excellence may be 
given to him, — and also that no one 
can have any demerit, whatever defects, 
arising from organization or from in- 
jurious education and other conditions, 
he may possess, — the true disciple of 
the rational system advocates the crea- 
tion of equally good conditions for and 
around all, and the absence of artificial 
inequalities in the position and treat- 
ment of the entire family of man. 

The true disciples of this system- 
knowing that the new and the old 
system can never amalgamate, they 
being the North and South Pole to each 
other — never advocate an attempt to 
unite the two systems. 

Neither do they advocate any 
measures to violently or prematurely 
destroy the existing system, irrational 
and insane as they know it to be ; but 
they propose measures to gradually 
supersede the one by the other, by 
scientific arrangements which shall pre- 



316 



SOCIALISM. 



vent the new, while in its progress, 
from injuring the members of the old, 
in mind, body, or estate. 

In short, the disciples of the rational 
eocial system of society, intend and ex- 
pect to supersede over the world the 
present system, which they deem most 
irrational, by conviction, effected 
through the simple statements of truth, 
conveyed in the spirit of universal 
chanty and kindness. 

EECAPITULATIOX. 

The Rational Social System, accord- 
ing to its founder, — 

Is opposed in principle and practice 
to the system which has hitherto pre- 
vailed at all times over the world, and 
can never be united with that system ; 
but it may be made peaceably and most 
advantageously to supersede it. 

This rational system admits that a 
Power exists throughout the universe, 
which does whatever is done, and which, 
of course, creates man, and gives to 
him all his qualities, inclinations, and 
powers of willing and acting ; but it 
asserts that no one knows what this 
Power is, or its cause of action. 

It asserts that, if there could ration- 
ally be any artificial responsibility, this 
Power, called by whatever name it may 
be — whether it be called God, or Nature, 
or Jehovah, or Providence, &c. — as it 
makes man, and sustains him through 
every moment of his existence, would 
be so responsible to man for what it 
makes him to be ; for insanity alone 
could make the created accountable for 
its qualities, &c, to its Creator, which 
makes it in every respect what it is. 

That man is created, like ail that has 
conscious life, w r ith the desire to be 
happy ; and that the attainment of 
happiness is the object of his existence. 

That certain conditions make him in- 
ferior in qualities and unhappy. 

That certain other conditions will 
make him superior and will insure his 
happiness. 

That his faculties are in a state of 
gradual development ; and that hitherto, 
while he has been progressing to the 
period which he has now attained, he 



has remained ignorant of those condi- 
tions which will make him superior and 
will insure his happiness. 

That the want of this knowledge has 
made him, through his past history, to 
be actively employed in devising and 
forming inferior conditions, which have 
so far kept him in an irrational, con- 
tending, and unhappy state ; and that 
this is his present state of existence. 

That the discovery has now been 
made by the founder of the rational 
system of society, of the conditions 
which can make the human race, good, 
wise, and happy ; by which this good- 
ness, wisdom, and happiness will be 
made to increase through all succeeding 
generations ; — new conditions, by which 
man will be made to have charity and 
love for man, and peace and progress 
over the earth will be made to exist 
everlastingly. 

That, to effect this change, man must 
be newly placed, newly educated, newly 
employed, and newly governed, in such 
manner that not one over the earth shall 
be neglected from birth to death, or 
shall be surrounded through life with 
one inferior or bad condition. 

That this change of system may be 
now generally commenced ; and that it 
may be made gradually to supersede 
the present false, artificial, and irrational 
system, over the world. 

That, to effect this change, it is only 
required to abandon a palpable falsehood 
and its necessary practices, and to adopt 
a palpable truth and its necessary con- 
sequent practices. 

That this change will be a transition 
from a world of inferior or bad condi- 
tions, to a world of superior and good 
conditions, and from the language of 
falsehood and conduct of deception, to the 
language of truth and conduct of honesty 
and universal confidence of man in man. 

This change may now be effected by 
the authorities of the world; and it 
may be easily carried into execution, 
because it will secure the permanent 
happiness of every one. 

SOJIERHILL, TONBRIDGE, KENT, 

September, 1852. 



317 



THE MOEMONS, OE LATTEE-DAY SAINTS. 



BY JOSEPH SMITH, 

NAUVOO, ILLINOIS. 



The Church of Jesus Christ of Latter- 
Day Saints was founded upon direct re- 
velation, as the true church of God has 
ever been, according to the Scriptures, 
(Amos iii. 7, and Acts i. 2.) And, 
through the will and blessings of God, 
I have been an instrument in his hands, 
thus far, to move forward the cause of 
Zion. Therefore, in order to fulfil the 
solicitation of your letter of July last, 
I shall commence with my life. 

I was born in the town of Sharon, 
Windsor county, Vermont, on the 23d 
of December, a.d. 1805. When ten 
years old, my parents removed to Pal- 
myra, New York, where we resided 
about four years, and from thence we 
removed to the town of Manchester, a 
distance of six miles. 

My father was a farmer, and taught 
me the art of husbandry. When about 
fourteen years of age, I began to reflect 
upon the importance of being prepared 
for a future place ; and, upon inquiring 
the state of salvation, I found that 
there was a great clash in religious sen- 
timent. If I went to one society, they 
referred me to one place, and another 
to another— each one pointing to his 
own particular creed as the summum 
hnnum of perfection. Considering that 
all could not be right, and that God 
could not be the author of so much con- 
fusion, I determined to investigate the 
subject more fully, believing that if God 
had a church, it would not be split up 
into factions, and that if he taught 
one society to worship one way, and 
administer in one set of ordinances, 
he would not teach another prin- 
ciples which were diametrically opposed. 



Believing the Word of God, I had 
confidence in the declaration of 
James — " If any man lack wisdom let 
him ask of God, who giveth to all men 
liberally and upbraideth not, and it shall 
be given him." 

I retired to a secret place in a grove, 
and began to call upon the Lord. While 
fervently engaged in supplication, my 
mind was taken away from the objects 
with which I was surrounded, and I was 
enrapt in a heavenly vision, and saw two 
glorious personages, who exactly resem- 
bled each other in features and likeness, 
surrounded with a brilliant light, which 
eclipsed the sun at noon-day. They told 
me that all the religious denominations 
were believing in incorrect doctrines, and 
that none of them was acknowledged of 
God as his church ami kingdom. And I 
was expressly commanded to " go not 
after them," at the same time receiving 
a promise that the fulness of the Gospel 
should at some future time be made 
known unto me. 

On the evening of the 21st Septem- 
ber, a.d. 1823, while I was praying 
unto God, and endeavouring to exercise 
faith in the precious promises of Scrip- 
ture, on a sudden a light like that of day, 
only of a far purer and more alorious ap- 
pearance and brightness, burst into the 
room; indeed, the first sight was as 
though the house was filled with con- 
suming fire. The appearance produced 
a shock that affected the whole body. 
In a moment a personage stood before 
me, surrounded with a glory yet greater 
than that with which I was already 
surrounded. This messenger proclaimed 
himself to be an angel of God, sent to 



318 



THE MOKMOXS. 



bring the joyful tidings, that the cove- 
nant which God made with ancient 
Israel was at hand to be fulfilled ; that 
the preparatory work for the second 
coming of the Messiah was speedily to 
commence ; that the time Avas at hand 
for the Gospel in all its fulness to be 
preached in power, unto all nations, 
that a people might be prepared for the 
millennial reign. 

I was informed that I was chosen to 
be an instrument in the hands of God, 
to bring about some of his purposes in 
this glorious dispensation. 

I was informed, also, concerning the 
aboriginal inhabitants of this country, 
and shown who they were and from 
whence they came ; a brief sketch of 
their origin, progress, civilization, laws, 
governments — of their righteousness 
and iniquity, and the blessings of God 
being finally withdrawn from them as 
a people — was made known unto me. 
I was also told where there was de- 
posited some plates, on which was en- 
craven an abridgment of the records of 
the ancient prophets that had existed on 
this continent. The angel appeared to 
me three times the same night, and un- 
folded the same things. After having 
received many visits from the angels of 
God, unfolding the majesty and glory of 
the events that should transpire in the 
last days, on the morning of the 22d 
of September, a.d. 1827, the angel of 
the Lord delivered the records into my 
hands. 

These records were engraven on plates 
which had the appearance of gold ; each 
plate was six inches wide and eight 
inches long, and not quite so thick as 
common tin. They were filled with en- 
gravings in Egyptian characters, and 
bound together in a volume, as the 
leaves of a book, with three rings run- 
ning through the whole. The volume 
was something near six inches in thick- 
ness, a part of which was sealed. The 
characters on the unsealed part were 
small, and beautifully engraved. The 
whole book exhibited many marks of 
antiquity in its construction, and much 
skill in the art of engraving. With 



the records was found a curious instru- 
ment, which the ancients called " Urim 
and Thummim," which consisted of two 
transparent stones, set in the rim on a 
bow fastened to a breast-plate. 

Through the medium of the Urim and 
Thummim I translated the record by 
the gift and power of God. 

In this important and interesting 
book, the history of ancient America is 
unfolded, from its first settlement by a 
colony that came from the tower of 
Babel, at the confusion of languages, to 
the beginning of the fifth century of the 
Christian era. 

We are informed by these records, 
that America, in ancient times, has 
been inhabited by two distinct races of 
people. The first were called Jaredites, 
and came directly from the tower of 
Babel. The second race came directly 
from the city of Jerusalem, about six 
hundred years before Christ. They 
were principally Israelites, of the des- 
cendants of Joseph. The Jaredites were 
destroyed about the time that the Israel- 
ites came from Jerusalem, who suc- 
ceeded them in the inheritance of the 
country. The principal nation of the 
second race fell in battle towards the 
close of the fourth century. The rem- 
nant are the Indians who now inhabit 
this country. This book also tells us 
that our Saviour made his appearance 
upon this continent after his resurrec- 
tion ; that he planted the Gospel here 
in all its fulness, and richness, and 
power, and blessing ; that they had 
apostles, prophets, pastors, teachers, 
and evangelists — the same order, the 
same priesthood, the same ordinances, 
gifts, powers, and blessing, as was en- 
joyed on the eastern continent ; that 
the people were cut off in consequence 
of their transgressions ; that the last of 
their prophets who existed among them 
was commanded to write an abridg- 
ment of their prophecies, history, &c, 
and to hide it up in the earth, and that 
it should come forth, and be united 
with the Bible, for the accomplishment 
of the purposes of God in the last 
days. For a more particular account, 






JOSEPH SMITH. 



319 



I would refer to the Book of Mormon, 
which can be purchased at Nauvoo, 
or from any of our travelling elders. 

As soon as the news of this discovery 
was made known, false reports, misre- 
presentation, and slander, flew, as on 
the wings of the wind, in every direc- 
tion ; my house was frequently beset 
by mobs, and evil-designing persons; 
several times I was shot at, and very 
narrowly escaped; and every device was 
made use of to get the plates away 
from me ; but the power and blessing 
of God attended me, and several began 
to believe my testimony. 

On the 6th April, 1830, the "Church 
of Jesus Christ of Latter-day Saints," 
was first organized in the town of Man- 
chester, Ontario county, state of New 
York. Some few were called and or- 
dained by the Spirit of revelation and 
prophecy, and began to preach as the 
Spirit gave them utterance, and though 
weak, yet were they strengthened by 
the power of God ; and many were 
brought to repentance, were immersed 
in the water, and were filled with the 
Holy Ghost by the laying on of hands. 
They saw visions, and prophesied — 
devils were cast out, and the sick healed 
by the laying on of hands. From that 
time the work rolled forth with aston- 
ishing rapidity, and churches were soon 
formed in the states of New York, Penn- 
sylvania, Ohio, Indiana, Illinois, and 
Missouri ; in the last-named state, 
a considerable settlement was formed in 
Jackson county. Numbers joined the 
Church, and we were increasing rapidly ; 
we made large purchases of land ; our 
farms teemed with plenty ; and peace 
and happiness were enjoyed in our do- 
mestic circle, and throughout our neigh- 
bourhood. But, as we could not asso- 
ciate with our neighbours — who were, 
many of them, of the basest of men, 
and had fled from the face of civilised 
society to the frontier country to escape 
the hand of justice — in their midnight 
revels, their sabbath-breaking, horse- 
racing, and gambling, they commenced 
at first to ridicule, then to persecute, 
and finally, an organised mob assembled 



and burned our houses, tarred and 
feathered, and whipped many of our 
brethren, and finally drove them from 
their habitations ; these, houseless and 
homeless — contrary to law, justice, and 
humanitv — had to wander on the bleak 
prairies till the children left the tracks 
of their blood on the prairie. This took 
place in the month of November, and 
they had no other covering but the 
canopy of heaven in that inclement 
season of the year. This proceeding 
was winked at by the Government ; and, 
although we had warrantee deeds for 
our land, and had violated no law, we 
could obtain no redress. There were 
many sick, who were thus inhumanly 
driven from their houses, and had to 
endure all this abuse, and seek homes 
where they could be found. The re- 
sult was, that a great many of them, 
being deprived of the comforts of 
life, and the necessary attendance, 
died ; many children were left orphans ; 
wives, widows ; and husbands, widow- 
ers. Our farms were taken possession 
of by the mob, many thousands of 
cattle, sheep, horses, and hogs were 
taken, and our household goods, store 
goods, and printing press and types, 
were broken, taken, or otherwise de- 
stroyed. 

Many of our brethren removed to 
Clay county, where they continued until 
1836 (three years) : there was no vio- 
lence offered, but there were threaten- 
ings of violence. But, in the summer 
of 1836, these threatenings began to 
assume a more serious aspect. From 
threats, public meetings were called ; 
resolutions were passed ; vengeance and 
destruction were threatened, and affairs 
again assumed a fearful attitude. Jack- 
son county was a sufficient precedent ; 
and, as the authorities in that county 
did not interfere, they boasted that 
they would not in this — which, on ap- 
plication to the authorities, we found to 
be too true — and, after much violence, 
privation, and loss of property, we were 
again driven from our homes. 

We next settled in Caldwell and 
Davies counties, where we made large 



320 



THE MORMONS. 



and extensive settlements, thinking to 
free ourselves from the power of op- 
pression by settling in new counties, 
with a very few inhabitants in them. 
But here we were not allowed to live in 
peace; and, in 1838, were again at- 
tacked by mobs ; an exterminating 
order was issued by Governor Boggs, 
and, under the sanction of law, an or- 
ganized banditti ravaged the country, 
robbing us of our cattle, sheep, horses, 
hogs, &c. ; many of our people were 
murdered in cold-blood, the chastity of 
our women was violated, and we were 
forced to sign away our property at the 
point of the sword ; and, after enduring 
every indignity that could be heaped 
upon us by an inhuman, ungodly band 
of marauders, from twelve to fifteen 
thousand souls, men, women, and chil- 
dren, were driven from their own fire- 
sides, and from lands for which they 
had warantee deeds, to wander, house- 
less, friendless, and homeless (in the 
depth of winter), as exiles on the earth, 
or to seek an asylum in a more genial 
clime, and among a less barbarous 
people. 

Many sickened and 
qnence of the cold and 
had to endure ; many wives were left 
widows, and children orphans and des- 
titute. 

It would take more time than I am 
able to devote to your service at pre- 
sent, to describe the injustice, the 
wrongs, the murders, the bloodshed, 
thefts, misery, and woe that have been 
committed upon our people by the bar- 
barous, inhuman, and lawless proceed- 
ing of the state of Missouri. And I 
would refer you, and the readers of 
your history who may be desirous of 
further information on this topic, to the 
evidence taken on my recent trial be- 
fore the municipal court of Nauvoo, on 
Saturday July 1st, 1843, on a writ of 
habeas corpus, which is published in 
pamphlet form by Messrs. Taylor and 
Woodruff of this city. 

Alter being thus inhumanly expelled 
by the government and people from 
Missouri, we found an asylum and 



died in conse- 
hardships they 



friends in the state of Illinois. Here, 
in the fall of 1839, we commenced a 
city called Nauvoo, in Hancock county, 
which, in December, 1840, received an 
act of incorporation from the Legisla- 
ture of Illinois, and is endowed with 
as liberal powers as any city in the 
United States. Nauvoo, in every respect 
connected with increase and prosperity, 
has exceeded the most sanguine expec- 
tations of thousands. It now contains 
near 1500 houses, and more than 15,000 
inhabitants. The charter contains, 
amongst its important powers, privileges, 
or immunities, a grant for the " Uni- 
versity of Nauvoo," with the same 
liberal powers of the city, where all the 
arts and sciences will grow with the 
growth, and strengthen with the strength 
of this beloved city of the " saints of the 
last days." Another very commenda- 
tory provision of the charter is, that 
that portion of the citizens subject to 
military duty are organized into a body 
of independent military men, styled the 
" Nauvoo Legion," whose highest offi- 
cer holds the rank, and is commissioned 
Lieutenant-general. This legion, like 
other independent bodies of troops in 
this republican government, is at the 
disposal of the Governor of this State, 
and President of the United States. 
There is also an act of incorporation for 
an agricultural and manufacturing asso- 
ciation, as well as the Nauvoo House 
Association. 

The temple of God, now in the course 
of erection, being already raised one 
storey, and which is 120 feet by 80 feet, 
of stone, with polished pilasters, of an 
entirely new order of architecture, will 
be a splendid house for the worship of 
God, as well as an unique wonder for 
the world — it being built by the direct 
revelation of Jesus Christ for the sal- 
vation of the living and the dead. 

Since the organization of this church, 
its progress has been rapid, and its gain 
in numbers regular. Besides these 
United States, where nearly every place 
of notoriety has heard the glad tidings 
of the Gospel of the Son of God, Eng- 
land, Ireland, and Scotland, have 



JOSEPH SMITH. 



321 



shared largely in the fulness of the 
everlasting Gospel, and thousands have 
already gathered with their kindred 
saints to this, the corner-stone of Zion. 
Missionaries of this church have gone 
to the East Indies, to Australia, Ger- 
many, Constantinople, Egypt, Palestine, 
the Islands of the Pacific, and are now 
preparing to open the door in the exten- 
sive dominions of Russia. 

There are no correct data by which 
the exact number of members compos- 
ing this now extensive, and still extend- 
ing Church of Jesus Christ of Latter- 
Day Sa'nts can be known. Should it 
be supposed at 150,000 it might still 
be short of the truth. 

Believing the Bible to say what it 
means and mean what it says ; and 
guided by revelation according to the 
ancient order of the fathers, to whom 
came what little light we enjoy; and cir- 
cumscribed only by the eternal limits 
of truth : this church must continue 
the even tenour of her way, and 
" spread undivided, and operate un- 
spent." 

We believe in God, the Eternal Father, 
and in his Son, Jesus Christ, and in the 
Holy Ghost. 

We believe that men will be punished 
for their own sins, and not for Adam's 
transgression. 

We believe that, through the atone- 
ment of Christ, all men may be saved 
by obedience to the laws and ordinances 
of the Gospel. 

We believe that these ordinances are 
— 1st, Faith in the Lord Jesus Christ ; 
2d, Repentance ; 3d, Baptism by im- 
mersion for the remission of sins ; 4th, 
Laying on of hands for the gift of the 
Holy Ghost. 

We believe that a man must be 
called of God by " prophecy, and by 
laying on of hands," by those who are 
in authority to preach the Gospel, and 
administer in the ordinances thereof." 

We believe in the same organization 
that existed in the primitive church, 
viz., apostles, prophets, pastors, teach- 
ers, evangelists, &c. 

We believe in the gift of tongues, 



prophecy, revelation, visions, healing, 
interpretation of tongues, &c. 

We believe the Bible to be the Word 
of God, as far as it is translated cor- 
rectly ; we also believe the Book of 
Mormon to be the Word of God. 

We believe all that God has revealed, 
all that he does now reveal, and we be- 
lieve that he will yet reveal many great 
and important things pertaining to the 
kingdom of God. 

We believe in the literal gathering of 
Israel, and in the restoration of the Ten 
Tribes ; that Zion will be built upon 
this continent ; that Christ will reign 
personally upon the earth, and that the 
earth will be renewed, and receive its 
paradisal glory. 

We claim the privilege of worshipping 
Almighty God according to the dictates 
of our conscience, and allow all men 
the same privilege — let them worship 
how, where, or what they may. 

We believe in being subject to kings, 
presidents, rulers, and magistrates ; in 
obeying, honouring, and sustaining the 
law. 

We believe in being honest, true, 
chaste, benevolent, virtuous, and in 
doing good to all men ; indeed, we may 
say that we follow the admonition of 
Paul — " We believe all things, Ave hope 
all things." We have endured many 
things, and hope to be able to endure 
all things. If there is anything virtu- 
ous, lovely, or of good report, or praise- 
worthy, we seek thereafter.* 



SUBSEQUENT HISTORY OF THE 
MORMONS. 

Taking up the narrative of the pro- 
gress of this singular sect where Joseph 
Smith left it, we are enabled, from 

* The Editor of the Pasa EWesia sent Joseph 
Smith a copy of his book, in the spring of 1844. 
In a letter dated Nauvoo, Illinois, J une 5th, 1844, 
Smith acknowledges the receipt of the work, and 
concludes: — "I shall toe pleased to furnish fur- 
ther information at a proper time, and render 
you such service as the work and vast extension 
of our Church may demand, for the toenefit of 
truth, virtue, and holiness. Your work will be 
suitably noticed in our paper for your benefit." 

Smith never redeemed his promises, lie and 
his brother, Hyrum Smith, were killed in jail, at 
Carthage, Illinois, June 27th, 1844. 



322 



THE MORMONS. 



various sources, to continue its history 
to the present time. It was about the 
period when the Mormons settled in 
Nauvoo that the sect first began to be 
noticed in England. The number of 
its adherents in Manchester, Birming- 
ham, Leeds, Liverpool, Glasgow, and 
South Wales, in the year 1843, was 
stated to be 10,000. In 1 844, Lorenzo 
Snow, one of the elders, being then in 
England, sent a copy of the Book of 
Mormon to Queen Victoria, and another 
to Prince Albert. 

The temple referred to by Joseph 
Smith in the foregoing statement, cost 
nearly a million of dollars. The foun- 
dation-stone was laid in April 1841, 
by Joseph Smith, in his capacity of 
Lieutenant-General of the Nauvoo 
Legion. Joseph was partial to military 
displays, and was accustomed to review 
his troops in magnificent style, accom- 
panied by ladies on horseback, dressed in 
black velvet, and wearing plumes of 
white feathers. The exclusive character 
and equivocal reputation of the sect excit- 
ed unfriendly feelings amongst the sur- 
rounding counties, the inhabitants of 
which were placed by the Mormons in the 
common category of '* Gentiles ;" and 
these military demonstrations were not 
calculated to mollify the asperity with 
which the sect was regarded by its 
neighbours. In the meantime, a new 
doctrinal development took place in the 
body, which ultimately produced a fatal 
catastrophe at Nauvoo. This was " the 
spiritual wife doctrine," revealed to 
Sidney Rigdon. and subsequently adopted 
and practised by the sect. Rigdon was 
one of the councillors and revelators ; 
and rendered the latter function, on 
this occasion, subservient to the grati- 
fication of his passions. As for Joseph 
himself — unless his opponents have 
grievously misrepresented his character, 
and perjured themselves in the affidavits 
in which they described his habits — he 
was not less averse than his coadjutor 
to a doctrine which gave him a plurality 
of wives, spiritual or otherwise. Be- 
twixt their ambition and their sensuality, 
the Mormon leaders speedily brought 



matters to a crisis. Revelatory on the 
subject became inconveniently frequent, 
and Joseph endeavoured to suppress the 
scandal by a liberal use of his power of 
excommunication. One Higbee gave 
him more annoyance than all the rest, 
and involved him in vexatious law 
proceedings before the municipal court 
of Nauvoo, which, being conducted by 
Mormons, of course acquitted Smith, but 
could not conceal a most odious laxity 
of morals on the part of some of the 
excommunicated members and office- 
bearers of the sect. The libertines and 
seducers, foiled in a court of which 
Smith, as Mayor, was one of the prin- 
cipal members, tried other means to 
excite a schism in the body, and took 
the bold step of accusing Joseph of the 
very crimes which he had charged upon 
Higbee. It was asserted that he had 
corrupted the wife of a Dr. Foster. The 
municipal court treated this accusation 
against their chief as a calumny. Foster 
joined the excommunicated party in 
their designs against Smith ; and, along 
with a person named Law, started the 
" Expositor" newspaper as their organ. 
In the first number appeared the affi- 
davits of sixteen women to the effect 
that Joseph Smith, Sidney Rigdon, and 
others, had endeavoured to convert 
them to the " spiritual wife" doctrine, 
and to seduce them on the plea of a 
special permission from heaven. Smith, 
as Mayor, summoned together the Cor- 
poration, on the appearance of this 
publication, and with their concurrence 
denounced it, ordering the city marshal 
to take measures for its suppression. 
The office of the " Expositor" was at- 
tacked by a mob of two hundred of 
Smith's adherents, and razed to the 
ground. The presses were destroyed, 
the paper burned, and the two editors 
fled for their lives. They took refuge 
in Carthage, where they obtained a 
warrant for the apprehension of Joseph 
and Hyrum Smith, and sixteen other 
persons known to have been aiding and 
abetting in the destruction of the print- 
ing office. The warrant was served 
upon Joseph, who refused to recognize 



SUBSEQUENT HISTORY. 



323 



its validity, tlie constable who served 
it being marched out of the town by 
the marshal. The county authorities 
resolved to vindicate the laws of the 
United States from this affront, and or- 
dered out the militia to support the 
officers in the apprehension of the 
Smiths. The Mormons fortified Nauvoo, 
and determined to fight for their prophet 
to the last. Illinois, like Missouri, on a 
former occasion, was divided into two 
great camps, consisting of the Mor- 
mons and their enemies. Mr. Ford, 
the Governor of the State, took the 
field in person ; and, anxious to spare 
the effusion of blood, called upon the 
Smiths by proclamation to surrender 
themselves peaceably, pledging the 
honour of the State for their protec- 
tion, and warning them that otherwise 
nothing could prevent the destruction 
of their city. He also required the 
Mormons to give up their public arms, 
and called upon the Nauvoo Legion to 
submit to the command of a State offi- 
cer. The two Smiths yielded, and the 
Mormons followed the example of their 
chiefs. Joseph and Hyrum were com- 
mitted to prison in Carthage to stand 
their trial for the destruction of the 
office of the " Expositor" ; but another 
writ was presently served upon them, 
accusing them of high treason against 
the state of Illinois, on the information 
of their unrelenting enemy, Higbee. In 
the meantime, it got rumoured abroad 
that no case could be made out against 
Joseph and his brother, and that the 
Governor was desirous of their escape. 
The people, however, resolved not to 
be baulked of their revenge, and vowed 
that " If law could not reach them, 
powder and shot should." In the 
evening of the 27th of June, 1844, the 
guard stationed at the jail was over- 
powered by a large party of men 
with blackened faces, who rushed into 
the prison where the two Smiths were 
confined. Two of their friends were 
at the time in consultation with them, 
and the mob fired upon the whole four. 
Hyrum first fell, exclaiming, " I am a 
dead man." Joseph was shot while 



endeavouring to leap from the window. 
They were both shot after they were 
dead, each receiving four balls. One 
of the Mormons present was wounded, 
but recovered. The perpetrators of this 
shameful murder were never discovered. 
As might have been expected, it gave a 
fresh impulse to the progress of Mor- 
monism. 

A violent competition now arose be- 
tween Sidney Rigdon and Brigham 
Young, President of the Twelve Apostles, 
for the office of Prophet. After much 
personal recrimination, Young was 
elected, and Rigdon excommunicated. 
The new President addressed himself to 
the consolidation of affairs in Nauvoo, 
and pressed on the erection of the 
Temple. After a short breathing-time 
of peace, during which the Mormons 
continued to grow in numbers and re- 
sources, the year 1845 opened with 
fresh scenes of persecution. Dr. Foster 
took the lead in his "Expositor," and 
his disclosures respecting the character 
and proceedings of the Apostles and 
leading u Saints," were circulated by 
the press all over the United States. 
The Mormons were assailed throughout 
the year with menaces from all quar- 
ters, and not only riots but pitched 
battles took place. After a series of 
struggles and negociations, and a regu- 
lar siege of Nauvoo by their oppo- 
nents, the Mormons resolved to leave 
Illinois in the spring of 1846, and seek 
a home beyond the Rocky Mountains. 
On the 3d of February of that year, the 
first companies commenced crossing the 
Mississippi. They amounted to 1G0O 
men, women, and children, and passed 
the river on the ice. They continued 
to leave in detachments till July and 
August, travelling by ox-teams towards 
California, which had not at that period 
disclosed its treasures to tempt the cu- 
pidity of the Anglo-Saxon race. The 
latest care of the Mormons in Nauvoo 
was to complete their singularly 
constructed temple, which engaged 
their interest, and called forth their 
exertions, in a remarkable manner. It 
was completely finished, and opened 



324 



THE MORMONS. 



•with a solemn ceremonial on the same 
day which witnessed the departure of 
the last elders and the largest detach- 
ment of the people. On the 19th of 
November, 1848, the Temple was de- 
stroyed by fire. In May, 1850, the 
devoted city of Nauvoo, then inhabited 
by a colony of Icarians, from Paris, 
under M. Cabet, was desolated by a 
dreadful tornado. The temple, which 
they were preparing- to rebuild, was the 
first victim of the storm. Its ruins alone 
remain as a monument of Mormon 
fanaticism. 

The successive migrations of the Mor- 
mons, till their settlement in the basin 
of the Great Salt Lake of Utah, are 
thus described by Lieutenant J. W. 
Gunnison, of the United States Army, 
who was attached to the late expedition 
to the valley : — " The Mormons having 
resolved to emigrate, preparations for 
the journey were immediately com- 
menced, by hastily, and at much sacri- 
fice exchanging such property as they 
could dispose of for animals, waggons, 
and breadstuffs ; and in the beginning 
of February 1816, a large proportion 
of the community crossed the Missis- 
sippi from Nauvoo, and formed a ren- 
dezvous near Montrose in Iowa. Here 
they remained, exposed to intense 
cold and deep snows, until March, 
when, being joined by several hundred 
waggons, and a large number of women 
and children, they organised their com- 
pany under the guidance of Brigham 
Young, President of the Church, and 
successor of Joseph Smith, their founder 
and seer. In their progress westward 
through the northern part of Missouri, 
they were again driven from that state 
by violent threats, into the southern 
borders of Iowa, whence, after much 
hardship and suffering, they reached, in 
the course of the summer, the banks of 
the Missouri, beyond the limits of the 
States. Here they enclosed land and 
planted crops, leaving some of their 
number to reap the fruits, which were 
to be applied to the sustenance of other 
companies, that were to follow as soon 
as they should be able to provide the 



means. They were about crossing the 
river to pursue their journey west- 
ward, when an officer of the United 
States Government presented himself, 
with a requisition for five hundred men 
to serve in the war with Mexico. This 
demand, though sudden and unex- 
pected was promptly and patriotically 
complied with ; but in consequence, the 
expedition was broken up for the season. 
Those that remained, being principally 
old men, women, and children, prepared 
to pass the winter in the wilds of an In- 
dian country, by cutting hay, and erecting 
log and sod huts, and digging as many 
caves as time allowed and their strength 
enabled them. During this winter, 
owing to the great privations incident 
to such a life, and to the want, in 
many instances, of the most common 
necessaries, great numbers sickened and 
died : their cattle, too, were stolen by 
the Indians, or perished by starvation. 
In the succeeding spring of 1847, the 
people were again organized for their 
journey, and on the 8th of April, a 
pioneer company, consisting of 143 
men, 72 waggons, and 175 head of 
horses, mules, and oxen, with rations 
for six months, agricultural imple- 
ments and seed grain, manfully set out 
in search of a home beyond the Rocky 
Mountains. Pursuing their route up 
the left bank of the Platte, crossing at 
Fort Laramie, and passing over the 
mountains at the South Pass, the ad- 
vanced guard at length reached the 
valley of the Great Salt Lake, on the 
21st of July. On the 24i.h, the presi- 
dency and the main body arrived. A 
piece of ground was selected, conse- 
crated by prayer, broken up, and 
planted ; and thus, in 1847, was 
formed the nucleus of what was, in 
1850, admitted as a territory of the 
Union." 

The same writer gives the following 
account of the constitution of a State 
Government by the Mormons : — 

" A convention was called ' of all the 
citizens of that portion of Upper Cali- 
fornia lying east of the Sierra Nevada 
Mountains, to take into consideration 



SUBSEQUENT HISTORY. 



325 



the propriety of organizing- a territorial 
or states government.' The convention 
met at Great Salt Lake City, on the 
5th of March, 1849, and on the 10th 
adopted a constitution, which was to 
remain in force until the Congress of 
the United States should otherwise pro- 
vide for the government of the territory. 
It ' ordained and established a free and 
independent government, by the name 
of the State of Deseret ;' fixed the 
boundaries of the new state ; provided 
for the election of governor, senators, 
representatives, and judges; all of 
whom, as well as the other officers 
created by it, were required to take an 
oath to support the constitution of the 
United States. On the 2d of July, the 
legislature, created by the organic law, 
met, elected a delegate to congress, and 
adopted a memorial to that body, in 
which, among other things, they state 
that 'the inhabitants of the state of 
Deseret, in view of their own security, 
and for the preservation of the consti- 
tutional right of the United States to 
hold jurisdiction there, have organized 
a provisional state government, under 
which the civil policy of the nation is 
duly maintained.' 'That there is now 
a sufficient number of individuals re- 
siding within the state of Deseret, to 
support a state government.' They there- 
fore asked ' that, if consistent with the 
constitution and usages of the Federal 
Government, the constitution accom- 
panying the memorial be ratified, and 
that the state of Deseret be admitted 
into the Union on an equal footing 
with other states' — ' or such other 
form of civil government established 
as Congress in its wisdom and mag- 
nanimity might award.' 

In October, 1850, the Territorial 
Government for Utah having been duly 
appointed, the President of the United 
States nominated Brigham Young to be 
the Governor, with seven other persons to 
officiate in the subordinate offices, four 
out of that number being Mormons. 
But as the territory, before it can be 
recognized as a separate State of the 
Union, must embrace a population of 



GO,00O souls, to attain this object had 
been the incessant aim of the Mormons 
since their settlement. Emissaries have 
been despatched to all parts of Europe, 
and to the strong-holds of the Sect in 
Great Britain, to invite the Saints to 
the new Zion. In the interesting 
volume entitled " The Mormons, or 
Latter-day Saints," to which we are 
indebted for some of the foregoing par- 
ticulars, it is stated that in the Mor- 
mon Conferences, held throughout the 
British Isles, in June 1850, the num- 
ber of Mormons in England and Scot- 
land was reported at 27,863 — of whom 
there were in London, 2,529 ; in Man- 
chester, 2,787; in Liverpool, 1,018; 
in Glasgow, 1,840 ; in Sheffield, 1,929 ; 
in Edinburgh, 1,331 ; in Birmingham, 
1,909 ; and in Wales, 4,342. The Re- 
port of June 1851 showed a still fur- 
ther increase. The Conference estab- 
lished in Edinburgh — notwithstand- 
ing removals and emigration — still 
represented more than 1500 mem- 
bers. " Glasgow was also proclaimed, 
and over 2063 members were soon re- 
velling in the enjoyment of the Spirit 
of Truth. In 1851, more than 3500 
had obeyed the mandates of heaven, 
and thousands had, besides, emigrated 
to the gathering-place of the Saints." 
"The statistics of January, 1851, 
showed 42 conferences, 602 branches, 
22 seventies, 12 high priests, 1,761 
elders, 1,590 priests, 1,226 teachers, 
682 deacons, and 25,454 members ; 
making a total of 30,747 saints, all in 
the United Kingdom. During the last 
fourteen years, more than 50,000 had 
been baptized in England, of which 
nearly 17,000 had emigrated from her 
shores to Zion." (Report of Con- 
ference. ) 

The three gentlemen — viz., Messrs. 
Brandenburg, Brocchus, and Harris— 
who had been despatched to Utah by 
the Government of the United States, 
for the purpose of co-operating with 
Brigham Young, and his four Mormon 
coadjutors, in settling the government 
of the State, returned to Washington 
at the close of 1851, and gave in a 



326 



THE MORMONS. 



Report to the President, affording some 
authentic and extraordinary information 
as to the social condition of the Mor- 
mons, in the so-called State of Deseret. 
The following was the appearance of 
things as presented to them on their 
arriving in the territory : — 

"We found, upon our arrival, that 
almost the entire population consisted 
of a people called Mormons ; and the 
Mormon Church overshadowing and 
controlling the opinions, the actions, the 
property, and even the lives of its 
members — usurping and exercising 
the functions of legislation, and the 
judicial business of the territory — orga- 
nising and commanding the military — 
disposing of the public land on its own 
terms — coining money, and forcing its 
circulation at a standard above its real 
value — openly sanctioning and defend- 
ing the practice of polygamy, or plu- 
rality of wives — exacting tithes from its 
members, and enormous taxes from 
citizens not members — penetrating and 
supervising social and business circles, 
and inculcating and requiring, as an 
article of religious faith, implicit obedi- 
dience to the councils of the church, as 
paramount to all the obligations of 
morality, society, allegiance, and of law. 
At the head of this formidable organi- 
zation, styled * The Church of Jesus 
Christ, of Latter Day and Latter End 
Saints,' stood Brig-ham Young, the go- 
vernor, claiming and represented to be 
the Prophet of God, and his sayings as 
direct revelations from heaven, com- 
manding thereby unlimited sway over 
the ignorant and credulous. His 
opinions were their opinions, and his 
■wishes their wishes. He had but to 
indicate his sympathies or dislikes, and 
they were made their sympathies or 
dislikes. In a word, he ruled without 
a rival or opposition, for no man dared 
question his authority." 

The commissioners found themselves 
in a position of great delicacy, and even 
some danger. In these circumstances 
a conciliatory policy of course suggested 
itself. As Brigham Young had had re- 
ceived the office of governor at his own 



solicitation from the Supreme Executive, 
it was hoped that gratitude for past 
and future favours, would bring him to 
an understanding with the representa- 
tives of that authority ; and an appli- 
cation for an interview was therefore 
made by them. Instead of acceding 
to this very reasonable request, Young 
swore (interlarding his remarks with 
much profanity) that he wanted no offi- 
cials, but Mormons, in Utah ; and that 
none others but rascals would have come 
there ! The community were speedily 
apprised of the feeling entertained by 
the ruling prophet towards the strang- 
ers. The pulpit on each Sabbath was 
employed by high and influential parties 
"in the church" in denouncing the go- 
vernment, people, and officers of the 
United States ; and responsive murmers 
and threatenings naturally broke out 
among the masses. On every occasion 
the Mormons evinced their bitter hatred 
to the United States, showing that they 
cherished a lively sense of the wrongs 
they had endured in Illinois andMissouri. 

It became apparent that Young and 
his people, although they had sought 
admission into the Union, were resolved 
to retain the government of the state 
solely in their own hand. The officers 
discovered that the census in virtue of 
which Congress had constituted the dis- 
trict a territory had been fraudulent ; 
and when they suggested, according to 
their instructions, that a new census 
should be taken, so as to apportion the 
number of representatives and council- 
lors to each county, preparatory to the 
elections, Brigham Young refused his 
consent, and issued a proclamation 
ordering the elections to take place 
" under the provisional laws of the state 
of Deseret." 

Twenty thousand dollars had been 
voted by Congress for the erection of 
public buildings in Utrdi, under the di- 
rection of its governor and legislature ; 
but Governor Young had no sooner re- 
ceived the money than he embezzled 
every dollar of it, or the greater por- 
tion of it, in payment of debts due by 
the Mormon Church, 






SUBSEQUENT HISTORY. 



327 



Finding Young impracticable, and 
that the people scarcely refrained from 
offering them violence, and moreover 
that Young had attempted to seize 
twenty- four thousand more dollars, 
which were in their hands, the officers 
determined to abandon their commis- 
sion and return to the United States. 
They effected their retreat, and, having 
lodged the coveted dollars in safety at 
St. Louis, proceeded at once to present 
their singular report at Washington, 
where it produced no small sensation. 

The officers give the following testi- 
mony to the prevalence of polygamy 
amongst the Mormons : — 

41 We deem it our duty to state in 
this official communication that poly- 
gamy, or plurality of wives, is openly 
avowed and practised in the territory, 
under the sanction and in obedience to 
the direct commands of the church. So 
universal is this practice, that very few, 
if any, of the leading men in that com- 
munity can be found who have not 
more than one wife each. The prominent 
men in the church, whose example it 
is the ambition of the more humble to 
imitate, have each many wives, some, 
we are credibly informed and believe, 
as many as twenty or thirty, and Brig- 
ham Young, the Governor, even a 
greater number.* Only a few days be- 
fore we left the territory, the Governor 
was seen riding through the streets of 
the city in an omnibus, with a large 
company of his wives, more than two- 
thirds of whom had infants in their 
arms — a sure sign that the evil is in- 
creasing. It is not uncommon to find 
two or more sisters married to the same 
man; and, in one instance, at least, a 
mother and her two daughters are 
among the wives of a leading member 
of the church. f 

To the same purpose writes Captain 
Stansbury of the United States army, in 
his account of the Expedition to the 
Valley of the Great Salt Lake; and it 
may be mentioned that both this writer 

* The New York National Police Gazette says 
the number of his wives is stated at ninety. 

t This companion of Young's is blasphemously 
styled, "the second person in the Trinity." 



and Lieutenant Emmison otherwise take 
a favourable view of the Mormon set- 
tlement, and appear to have had in 
view, in their two works recently pub- 
lished, to establish reciprocal good feel- 
ings betwixt the people of Deseret and 
the citizens of the State generally. 
Captain Stansbury writes: — 

" It is in their private and domestic 
relations that this singular people ex- 
hibit the widest departure from the 
habits and practice of all others deno- 
minating themselves Christian. I re- 
fer to what has been generally termed 
the ' spiritual wife system,' the practice 
of which was charged against them in 
Illinois, and served greatly to prejudice 
the public mind in that State. It was 
then, I believe, most strenuously denied 
by them that any such practice pre- 
vailed, nor is it now openly avowed, 
either as a matter sanctioned by their 
doctrine or discipline. But that poly- 
gamy does actually exist among them 
cannot be concealed from any one of the 
most ordinary observation, who has 
spent even a short time in this com- 
munity. I heard it proclaimed from 
the stand, by the president of the 
church himself, that he had the right 
to take a thousand wives, if he thought 
proper; and he defied any one to 
prove from the Bible that he had not. 
If any man, once married, desires 
to take him a second helpmate, he must 
first, as with us, obtain the consent of 
the lady intended, and that of her pa- 
rents or guardians, and afterward the 
approval of the seer or president, with- 
out which the matter cannot proceed. 
The woman is then 'sealed' to him 
under the solemn sanction of the 
church, and stands, in all respects, in 
the same relation to the man as the 
wife that was first married. The union 
thus formed is considered a perfectly 
virtuous and honourable one, and 
is deemed infinitely more sacred and 
binding than any marriage among the 
gentile world, not only on account 
of its higher and more sacred autho- 
rity, but inasmuch as it bears di- 
rectly upon the future state of exist- 



328 



THE MORMONS. 



ence of both the man and the wo- 
man ; for it is the doctrine of the 
church, that no woman can attain to 
celestial glory without the husband, nor 
can he arrive at full perfection in the 
next world without at least one wife : 
and the greater the number he is able 
to take with him, the higher will be his 
seat in the celestial paradise." 

Another recent writer, Mr Kelly, the 
author of " Excursions in California," 
who was " perfectly enraptured with 
the Mormon ladies and Mormon hospi- 
tality," says — 

" I was not aware before, that poly- 
gamy was sanctioned by their creed, 
beyond a species of etherial Platonism, 
which accorded to its especial Saints, 
chosen partners, called ' spiritual wives ;' 
but I now found that these, contrary to 
one's ordinary notions of spiritualism, 
gave birth to cherubs, and unfledged 
angels. When our party arrived, we 
were introduced to a sainted matronly- 
looking lady as Mrs. . . . , and 
as we proceeded up the room, to a 
lovely young creature — a fitting mother 
for a celestial progeny — as the other 
Mrs. . . . , without any worldly 
or spiritual distinction whatsoever. At 
first I thought it was a misconception ; 
but inquiry confirmed the fact of there 
being two mistresses in the same esta- 
blishment, both with territorial habits 
and duties to perform, which I found 
afterwards to be the case in other in- 
stances, where the parties could lay no 
claim to any particular saintliness." 

The general Conference of the Mormons 
was held at the New Tabernacle, Great 
Salt Lake City, on the 6th of April, 
1852 — Brigham Young presiding. The 
New Tabernacle was dedicated with ap- 
propriate solemnities. Brigham Young- 
was sustained, by the unanimous vote 
of the Conference, as the President, 
Prophet, Seer, and Eevelator, of the 
Church of Jesus Christ, of Latter-day 



Saints, in all the earth ; and Heber C. 
Kimball and Willard Richards as his 
counsellors. The receipts of the Church, 
from the commencement of tvthino- in 
the valley, in 1848, have been 
390,260 dollars. Ninety-three brethren 
volunteered to go with horses and wag- 
gons, and meet the Saints who were 
walking over the prairie, on their way 
there, with hand-carts and wheel- 
barrows. Missionaries were appointed 
to Italy, Calcutta, and other foreign 
countries. Edward Hunter was or- 
dained Presiding Bishop of the whole 
Church, with five Assistant Bishops. A 
(ew were disfellowshipped, and sixty- 
seven were ordained priests, The Con- 
ference issued their Seventh General 
Epistle to the Saints throughout the 
Earth, in which they first gave ac- 
count of their temporal prosperity, and 
concluded with some general exhorta- 
tions. The " Deseret News," notices 
the meeting in the following glowing 
style : — 

" Thus ended the most glorious con- 
ference of the Saints of the Most High 
in these the latter days. Revelation upon 
revelation has been poured out from 
time to time ; the Spirit of God has 
rested down upon the Saints in every 
meeting during this Conference — peace, 
good will, joy, and harmony, have been 
in the breast of every person — not a 
jarring sound, not a discordant voice, 
nor even a thought has been manifested 
in all the transactions of the past happy 
and glorious week. The heavens have 
smiled propitiously upon us, and the 
Saints have had such a season of re- 
joicing as can never be obliterated from 
the memory of those who have been 
the happy partakers ; and they enjoy a 
foretaste of what is in store for them, 
and all are steadily preparing them- 
selves for the day of the coming of our 
Lord and Saviour, Jesus Christ." 






329 

UNITAKIANISM. 

BY THE EEV. DR. BEARD, 

MANCHESTER. 



Unitaeianism is the name taken by 
those who bear it, in order to declare 
their belief in the strict and unqualified 
unity of God both in essence and in 
person. The designation had its origin 
in the sixteenth century, among the 
Unitarians of Poland, who, in order to 
distinguish themselves from believers in 
Monotheism in general, added the epi- 
thet, Christian, and so declared that 
they were " Christian Unitarians." 
These terms are sometimes reversed ; 
whence comes the denomination of 
" Unitarian Christians." The title, 
" Unitarian," has also its negative 
side, being assumed in opposition to 
" Trinitarian," used to designate those 
professors of Christianity who hold the 
doctrine of a " Trinity in unity." Thus 
viewed, "Unitarian" is equivalent to 
41 Anti-Trinitarian," by which name, 
also, the Polish Unitarians were accus- 
tomed to designate themselves. The 
Polish Unitarians were disciples of 
Laelius and Faustus Socinus, and the 
masters of other Unitarians in different 
parts of the world. The connection, 
imperfect and loose though it was, 
occasioned the name, " Socinian," 
which was given to Unitarians by their 
opponents, which has become, in some 
measure, a term of reproach, and which 
Unitarians warmly and steadfastly re- 
pudiate, on the ground, mainly, that in 
religion they follow no human authority. 

It is not easy to expound, in general 
terms, and with exactitude, the doc- 
trine of the Unitarians. The difficulty 
arises, in part, from the fact, that it is 
only in a qualified sense that they exist, 



or can be spoken of, as a body. Strictly 
speaking, they have no corporate ca- 
pacity, but exist as individuals and in 
churches, with such partial combina- 
tion and unity of action, as may be 
called forth by local circumstances, or 
the maintenance of religious liberty 
may seem to require. 

In a body thus loosely compacted, 
diversities of opinion are inevitable. 
Such diversities are not regarded by 
Unitarians with disapprobation or al- 
arm. Denying that salvation depends 
on the reception of any forms of 
opinion, they prefer a free mind to 
a stereotyped creed ; and holding that 
the only faith which is of value 
before God, is the faith which is the 
result of individual inquiry, simplicity 
of purpose in a pure love of truth, and 
holiness of life in accordance with the 
laws of Nature and the spirit of the 
Bible, they encourage unrestricted free- 
dom of thought and speech, and regard 
the consequent diversities with tolera- 
tion, if not complacency, as the appro- 
priate and inevitable results of their 
fundamental principles. 

While these facts and tendencies make 
it difficult to lay down, in set forms of 
speech, the tenets held by Unitarians, 
they serve also to supply features for 
our portrait, and, at the same time, 
relieve the responsibility which the 
writer has assumed, in undertaking to 
speak for others. In a few points 
Unitarian Christians are of one mind. 
All Unitarians recognise the authority 
of the sacred Scriptures, as containing 
" the sole and sufficient guide in faith 



330 



TJNIT ART AXISM. 



and morals." All Unitarians hold, that 
the universe, as the handiwork of God, 
and the temple of God's Spirit, is 
replete with Divine truth and religious 
impulse. All Unitarians believe that 
the human soul, as created in the 
Divine image, is capable of receiving 
religious impressions, and forming re- 
ligious convictions ; and that while in 
its lower tendencies it is carried away 
from God, and led into sin, in its higher 
aptitudes and longings it is borne 
towards its Creator, and has no rest 
until it has become one with Him. 

Again, all Unitarians solemnly pro- 
fess, and earnestly maintain, a belief in 
one only God, that august Being who, 
in the New Testament, is designated 
" the God of our Lord Jesus Christ, 
the Father of Glory." (Ephes. i. 17.) 
By this they mean, that " the Father" 
of the Scriptures is the Creator, the 
Governor, and the Benefactor of all 
worlds and all men. Consequently, 
they deny all heathen divinities ; they 
also deny the supreme deity of the Son 
and the Holy Ghost, considered as 
separate hypostases or persons in the 
trinity. The notions — the state of 
mind — out of which grew the meta- 
physical formula? of the Athanasian 
creed, were, they affirm, long posterior 
in date to the days of Jesus and his 
Apostles ; and find no justification, still 
less any counterpart, in the teaching of 
the New Testament. Those teachings 
are strictly monotheistic, and, by anti- 
cipation, anti-Trinitarian. Proclaiming 
the sole Deity of God the Father, the 
Scriptures disown the alleged deity of 
any other being, and, at least, by 
implication, condemn the scholastic 
speculations respecting the essence of 
God, which came into repute, and re- 
ceived a definite form and an ecclesiastic 
sanction, in later and degenerate ages. 

In their maintenance of the unity of 
God, and their denial of the trinity, as 
being a doctrine of the schools, Uni- 
tarians find their point of union and 
co-operation. This is their character- 
istic tenet. By this they are dis- 
tinguished from other professors of 



lofty, 



o 

most 



wise, and most benign 



being that ever trod the earth, they 
regard it as their duty, and make it 
their aim, to study, with profound 
attention, the sublime character of 
Christ, with a view of entering, by 
sympathy, into its spirit, and receiving, 
by love, the essence of that spirit into 
their own souls, that, seeing spiritual 
realities as he saw them, they may be 
raised to live in his sphere of thought, 



Christianity. All are Unitarians who 
believe in the personal and essential 
oneness of God. The diversities to 
which we have referred, as existing 
among Unitarians, touch not this fun- 
damental doctrine, the maintenance of 
which, in its integrity, is the condition, 
and the sole condition, of the perma- 
nent existence of Unitarianism. 

Regarding the person of Christ, 
various opinions are held by Unitari- 
ans — opinions as various as are com- 
patible with the retention of the title, 
Unitarian. Those opinions range from 
the high Arianism of Milton, to the 
simple Humanitarianism of Belsham, 
corresponding alike to the pre- existent 
logos of John, and the " man approved 
of God" of Luke. (Acts ii. 22.) There 
are other Unitarians who decline spec- 
ulating on the point. Holding that the 
purpose of God, in the gift of his Son, 
was not to make theologians, but 
Christians — not to set forth the incom- 
prehensibilities of nature and essence — 
not to fix the psychological position in 
the universe of the Lord Jesus Christ — 
but to expound the eternal truths 
which concern man's relations to God, 
and exhibit God's disposition towards 
man ; and to offer, in the life of his Son 
our Lord, a great remedial, restorative, 
and uplifting power, by which man may 
be drawn and raised to himself, many 
Unitarians do not feel themselves re- 
quired to dogmatise as to the person 
and nature of the Saviour, the rather 
that they discover diverse views there- 
on, even within the New Testament 
itself; but finding in him a great hu- 
man soul and a Divine power, the two 
combining to form the holiest, most 



REV. DR. BEARD. 



331 



while they are still occupied here be- 
low in his sphere of duty. 

The Holy Spirit, Unitarians hold to 
he God himself, regarded in that spir- 
itual influence by which the Creator 
communicates with man, and keeps up 
and strengthens that union with man 
which had its origin in man's creation, 
and still has a link in every individual 
soul, from the first moment of existence 
to the last. Thus regarded, God is 
very nigh to man. Nigh unto man 
in the wonders of creation, the 
mysteries of life, the teachings of 
the Bible, and the grandeurs of 
Christ, God is still nearer to man in 
virtue of his Holy Spirit, in and by 
which he is even in man in a deeper 
and more spiritual sense than that 
general one which is implied in the fact 
that "in Him we live, move, and have 
our being ; " for as "God was in Christ 
reconciling the world unto himself," so 
is God in the soul of every true disciple 
of Christ, guiding him, strengthening 
him, comforting him, winning over his 
will, purifying his motives, refining his 
character, and withal deepening and 
brightening the fountains of his happi- 
ness. 

Believing that human beings are 
born men, not Christians, and that 
Christian is the hiohest stvle of char- 
acter to which man can attain, Unit- 
arians hold that a second birth is 
necessary in order to enter into the high 
spiritual life of the Gospel. In agree- 
ment with the teachings of Jesus, they 
maintain that all men must be born 
again. But they do not feel at liberty 
to define or restrict the mode of the 
Divine operation in this spiritual, any 
more than in that natural, birth. Re- 
cognising as of indispensable necessity 
the hand of God in both, they know 
and acknowledge that " the wind 
bloweth where it listeth," and con- 
sequently, that now a child of God may 
be raised and trained under the gentle 
care of a Christian mother's hourly love, 
and now may be brought forth amid 
the throes and pangs of the terror 
and distress of a conscience smitten by 



sudden calamity, or by the truthful 
words of a mighty " man of God.'* 
Howsoever it may be, they hold that 
the way of Nature, and the way of God 
therein, are not heterogeneous and con- 
flicting, but that the hand that made 
the heart, and daily fills it with bless- 
ings, can, and when He pleases does, 
effectually smite the rock and make it 
gush with its own pure stream. Re- 
generation, in their opinion, is not 
coercion, nor supercession ; but a stage 
in moral growth, a process of spiritual 
development, a revival of dormant 
energies, a renewal of suspended 
life. 

Regeneration has its perfect work in 
salvation. By salvation, Unitarians 
do not mean any thing merely nega- 
tive, such as redemption from curse, or 
escape from hell. Regarding such 
views as only rudimental, and such 
results as nothing more than first steps 
in the Divine life, they place salvation 
in the utter extinction of sin in the 
soul, and in the establishment there of 
the kingdom of God, in its true power 
and glory. According to them, a man 
is saved when the purposes of God are 
fulfilled in him, both for the life that 
now is and that which is to come. 
Those purposes are all purposes of 
infinite wisdom, and boundless love. 
Not always clear, those purposes are 
always good. Going forward some- 
times in cloud and mystery, they ever 
advance, like the darkened sun toward 
the meridian, and, when at their zenith, 
pour down streams of joy into the 
human soul. Always to be loved and 
revered, they are also always to be fol- 
lowed ; and they reward a simple, 
earnest, childlike obedience, by carrying 
man into the bosom of God, and 
making him the undying possessor of 
the peace of God. Salvation therefore 
is not only freedom from sin, but it is 
the perfection of virtue : in other words, 
it is humanity instructed, enriched, 
refined, and elevated to its highest 
pitch, in virtue of the power, and after 
the model, of Christ. 

The ordinary views of Atonement are 



332 



UNITARTANISM. 



denied by Unitarians. Regarding God 
as an essentially loving and merciful 
being, they see in the Atonement of the 
New Testament a display of love, 
which, originating in the goodness of 
God, was effected by the benignity of 
Christ, and will issue in the happiness 
of man. So far was God from being- 
placated, that his kindness and com- 
passion was the fountain and the 
moving cause of " the redemption 
which is in Christ Jesus." And so far 
was the death of his Son from being 
the vicarious penalty, that death was 
the special ground of God's complacency 
toward Christ, (John x. 17.) and of 
Christ's elevation to the right hand of 
God. (Phil. ii. 9.) It is not denied 
that sacrificial language is applied in 
the New Testament to the passion of 
the Saviour. But that language, it is 
maintained, had parted with its prim- 
ary import, while the strictly vicarious 
sufferings and literal atonements of 
heathenism were unknown in the 
Hebrew Church. The general idea of 
atonement, it is thought, passed, in the 
religious history of man, through 
several stages. In the rudest religious 
conceptions, sacrifices were vicarious 
means of appeasing the Divinity, and 
bo averting the consequences of His 
displeasure and wrath. Here we have 
the offender, man ; the being offended, 
God ; and the atoning medium, the 
most precious of man's possessions, — 
his substance, his captive, his child. 
By the Mosaic law God was set forth 
as essentially good, and surpassingly 
merciful, willing therefore to accept 
man's offerings, not so much as means 
of appeasement on his part, as tokens 
of a submissive, grateful, and obedient 
heart on the part of the repentant 
sinner ; consequently atonement in the 
Hebrew Church was a system of 
covering, and as of covering, so of 
obliteration for sin, a system by which 
God threw a veil over human trans- 
gressions, and, receiving marks of man's 
homage, graciously remitted the sin, 
and forewent the penalty. Another 
stage in the conception is found in the 



prophetic view of atonement, which, 
based on the internal nature of religion, 
the necessity of internal obedience, and 
the abuses to which the externalities of 
sacrificial observances had been found 
to lead, disallowed, and even severely 
reprobated all outward oblations, and 
propitiatory tokens whatever, declaring 
that God could accept only a pure 
heart and a benevolent life. (Is. i. 11 ; 
Amos v. 21 ; Micah vi. 7 ; Jer. vi. 20 ; 
vii. 22.) The final step in this process 
of revelation and of spiritual refinement 
was set by the Lord Jesus Christ, when 
teaching men to regard God as the 
Father of all, especially of those who 
believed, (1 Tim. iv. 10,) he taught 
them also to consider his own sufferings 
as an expression and exemplification of 
love — of everlasting, unpurchased, and 
unprompted love — on the part of the 
Father, and of pity, and the widest and 
most generous philanthropy on his own 
part. Coming, however, as he did to 
put away sin by the voluntary sacrifice 
of himself, (Heb. ix. 26,) he became 
the great sacrifice — the ideal atonement 
— the completion and the fulfilment of 
all divinely-recognised sacrificial ideas, 
types, and observances, — so that, while 
all the phraseology connected therewith 
was applicable, and in its highest im- 
port applicable, only to him, that 
import was not physical, not material, 
but divested of all merely human and 
earthly elements of wrath, equivalence 
and propitiation, had risen into pure 
spirituality, and represented, as its 
essential ideas, sin and suffering on 
man's part, love on the part of God and 
Christ, and such a remedy emanating 
from the latter as would inevitably 
cover, obliterate, and remove the for- 
mer. Thus eliminating all the gross 
conceptions which had their reason, if 
not their origin in low states of moral 
culture, and early periods of civilisation, 
the Gospel presents in its atonement "a 
new and better way " — a way in which 
mercy triumphs over justice, love has 
"free course and is glorified;" and, 
while sin is subdued and extirpated, the 
sinner is redeemed, restored, renovated, 



REV. DR. BEARD. 



333 



and made everlastingly happy, by 
becoming essentially holy. 

The entertainment of such views is, 
Unitarians think, a sufficient answer 
to the charge that theirs is a system of 
morality rather than religion. A moral 
life they do consider an indispensable 
part of the duty they owe to God. 
But, cultivating morality as of Divine 
obligation, and not merely as a matter 
of utility, interest, or expediency, they 
bold that morality is not only insep- 
arable from religion, but in truth is a 
part of religion, is religion itself in one 
of its aspects, is religion in motive and 
in act, viewed in regard to God as its 
source, and earth as its arena. But 
morality in their opinion is not reli- 
gion ; for religion is something more 
than morality. And specially do they 
identify the Gospel with religion, 
regarding the Gospel as a divinely - 
given remedy for human sins and woes, 
and recognising in it, especially as 
embodied in the all-powerful life of 
Christ, a restorative agency, a develop- 
ing and uplifting agency, sufficient to 
save the world notwithstanding its 
numerous and terrible evils. The 
sceptre has been given to the Son, and 
he will reign until he has vanquished 
all enemies. 

Nor can Unitarians, as they them- 
selves think, be justly charged with 
making light of sin. Sin they account 
the source of all human woe. Without 
indulging in speculations respecting the 
origin of sin, they recognise and bewail 
its virulence and terror. They are 
equally convinced that sin is as hateful 
to God as it is baneful to man. And 
it is, they think, because sin is so 
antagonistic to the will and purposes 
of God, and so destructive, so ruinous 
to man, that the Almighty Father has 
taken such special pains in alike " the 
law, the prophets," and the Gospel, to 
aid his children in the terrible conflict, 
and enable them to " come off more 
than conquerors through him who loved 
them, and gave himself for them." 
Sin they look upon as the occasion of 
the atonement which is in Jesus Christ. 



On account of sin, Christ came, suffered, 
and died. By sinful lips was his 
saintly life aspersed ; by sinful hearts 
was he hunted up and down the land ; 
and by sinful hands was he taken and 
put to an ignominious death. The 
malignity of sin, the inveteracy of sin 
— its perverseness, its pollutedness, its 
recklessness — were exemplified in the 
death of Jesus, in colours of the darkest 
hue, in shapes of the most frightful 
proportions, — colours and shapes never 
before or since seen on earth, and 
fitted, if any can, to make the heart 
weep in sympathy, and glow with 
indignation and sorrow for its own 
sinfulness in a truly godly sort. 

The Scriptures of the Old and New 
Testament are generally received by 
Unitarians, and acknowledged as the 
source of their belief, and the standard 
of their practice. Believing that the 
Bible was given in order to teach men 
their relation and their duty to God, 
and to lead men, in the observance of 
its holy teachings, to duty, peace, and 
eternal life, they study the Bible, in 
order to discover the will of God, and 
with a view to submit themselves im- 
plicitly to His laws. It is, therefore, as 
a religious manual, that they receive 
and revere the Bible. Other subjects, 
found in the Scriptures, they regard as 
incidents and channels for the convey- 
ance of religions truth, and do not con- 
sider that the statements or implica- 
tions connected with them, have any 
other authority than belongs to the 
opinions of the age in which they were 
uttered. In history they know that 
the Bible contains not only the most 
ancient, but the most trustworthy 
records. Its geology, however, and 
its astronomy, they consider local and 
temporary. Equally has its legislation 
— pre-eminently exalted as was its 
general tenor — no binding authority 
now, since Christ, in establishing his 
church, put an end to the Mosaic in- 
stitutions. Of the religion of the Bible, 
it may also be added, that it appears, 
in an historical form, and under 
historical developments; consequently, 



334 



UNITAEIATTISM. 



though its primeval revelation of God, 
and some other central truths, are dis- 
closures for all time, and for all social 
conditions, yet even here the idea of 
infinite power, or Elohim, expanded, 
and rose into the idea of self-existence, 
or Jehovah; which, in its turn, was, 
by "the great Teacher," carried out 
into the grand, elevated, and endearing 
representation of Father — spiritual 
Father — the Father of our spirits. In 
other respects, religious ideas and obli- 
gations were, under the providence of 
God, widened and refined, so that when 
at last the Messiah came, he, in the 
authority with which he was invested, 
" took away the first, that he might 
establish the second;" (Heb. x. 9, 
compare Matt. v. 21 ;) and who, in ful- 
filling the aim and spirit of the Mosaic 
dispensation, (Matt. v. 17,) set aside 
the letter which killeth, in order to 
bring in the spirit which giveth life, 
(2 Cor. iii. 6,) and so accomplish the 
prophetic word, in making " the glory 
of the latter house greater than of the 
former." (Haggai ii. 9.) During the 
execution of his office, Jesus, having to 
address Jews filled with opinions and 
theological notions of a mere earthly 
and transient character, in speaking so 
as to be listened to — so as to be under- 
stood — of a necessity accommodated 
himself to his auditors, and, therefore, 
took up into his words many elements 
which form no part of his religion, and 
are in no way obligatory on his follow- 
ers in a remote generation. These un- 
congenial and temporary materials are, 
however, easily discernible, and may, 
with due care, be separated from the 
everlasting truth which, in his word 
and in his life Christ brought from God, to 
be the great religious treasure, and the 
great religious remedy of the world. 
Local and peculiar in their primitive 
form, the principles of Christ's religion, 
if few, are clear, distinct, comprehen- 
sive, and of great efficacy ; and they 
are all summed up and embodied in his 
life ; whence it came to pass that the 
first teachers of the Gospel preached 
Christ rather than Christianity, leaving 



us an example which we cannot ne- 
glect without serious detriment. 

The life of Christ, including his 
affections and his aims, as well as his 
acts, was God's great word to man, 
As such, it contains the element of in- 
spiration in its purest and loftiest form. 
With such a standard and such a test, 
the religiously disposed student of the 
Bible has no difficulty in ascertaining 
what those writings were which Paul 
characterised as "divinely inspired;" 
(2 Tim. iii. 15-17 ;) while the gradual 
development of religious truth, and the 
refinement and elevation of the religi- 
ous sense, suffice to show that inspira- 
tion is rather a Divine operation to lift 
men into a higher sphere, in co-opera- 
tion with their own efforts, than a 
mere passive communication of light, 
or a guarantee of dogmatic infallibility. 
The grand purpose of the religion of 
the Bible, is the advancement of human 
perfection ; and alike in the general 
tenor of Divine revelation, and in the 
particular influence which theologians 
term " inspiration," God appears there 
always working side by side with man, 
and in harmonious union with those 
laws, ordinances, impulses, and obliga- 
tions of our nature, which have eman- 
ated from his will, and were designed 
equally as they are fitted, to carry 
forward our education, and perfect alike 
the individual and the species, so as to 
secure the full realization of God's wise 
and most loving intentions. 

If we cast our eye back on the 
statements that have been made, we 
may recognise a two-fold division, and 
be led to dwell a little on the matter 
considered, first religiously, and then 
theologically. These terms imply a 
distinction as between religion and 
theology. A similar distinction be- 
tween religion and morality has already 
been spoken of. Now, as we have de- 
nied that religion excluded morality, 
or morality excluded religion, so here 
let it be remarked, that religion and 
theology, though different, do in no 
way deny or set aside each other. 
Theology, by its very name, is the 



REV. DR. BEARD. 



335 



science of God. Hence, theology is an 
affair of the head. Theology is human 
reason applied to Divine things. As 
such, theology may have in it much 
that is human, and little that is Divine. 
At any rate, theology is man's word 
concerning God's doings — it is man's 
interpretation of the universe and its 
government — it is a key to the Bible, 
devised and fabricated by man. Being 
so radically human, it must largely and 
deeply partake of human qualities. 
And being the thought of a finite 
being, it must fall very far, inconceiv- 
ably, short of the thoughts of the Divine 
mind. 

So far then as the views now ex- 
pounded are purely theological, so far 
are they of only small and relative 
value. They can pretend to no auth- 
ority beyond the authority of the in- 
dividuals by whom they have been 
formed and are entertained. Satisfac- 
tory to them, they will be satisfactory 
also to persons like-minded with them ; 
and may possibly possess germs of 
living truth, which will bear the test of 
time and experience. 

Different is it with the religion of 
the preceding observations. Religion, 
looked at also etymologically, is that 
which is obligatory. It is the binding 
power — the expression and the source 
of human obligation. As such, it has 
its origin in God, whose mind is the 
seat, and whose word is the herald 
of obligation. Those eternal laws of 
right and duty have their counterparts 
in the deep and indelible impressions of 
the human soul, and find a voice in 
those instinctive loves, fears, and hopes, 
which are inwrought in our frame, and 
have ever proved themselves the great 
moving powers of human life. There, 
in consequence, relatively to man, is 
the source of religion. Now, those 
impressions, and those instinctive 
emotions, are no less universal in their 
prevalence, than they are Divine in 
their origin. Religion, accordingly, is 
natural to man — as natural as is reason, 
or family love, or hunger, thirst, sleep. 
If so, religion is an inevitable necessity 



of our nature, and no fears need be en- 
tertained of the disappearance of re- 
ligion. But religion, like all our 
natural affections, requires cultivation. 
It must be accompanied with instruc- 
tion, be regulated by prudence, be 
strengthened by exercise, be enlarged 
and softened by general culture, and 
be refined and elevated by revela- 
tion. 

What, however, we chiefly wish to 
mark is, that religion has vouchers 
far superior to the vouchers of theology. 
The vouchers of religion are God and 
humanity — the Being who moulded the 
human soul, and the human soul itself. 
The vouchers of theology are the reas- 
oning powers of individuals. The 
vouchers of religion is the Bible in its 
general tenor, and the universe in its 
general influence. The vouchers of 
theology are the text-books of the 
schools, and the climate of particular 
zones of the globe ; the Summa of 
Thomas Aquinas ; the Institutes of 
Calvin and Priestley ; the Maliabarata 
and Ramayana of Iiindostan. Hence 
is it that we have so many theologies ; 
quot homines, tot sententim. But, 
properly speaking, religion is one, and 
there is but one religion — one power 
under many forms ; the forms very di- 
verse, the power ever the same ; just as 
we have one sun and many climates. 
These forms are no less variable than 
diverse 5 and as being diverse and vari- 
able, they come and go — they are bora 
and perish. But, partaking of the 
general law of mundane things, they 
undergo a slow, but certain, process of 
improvement; and so the forms of re- 
ligion ever draw nearer to the sub- 
stance of religion ; and the sign, and 
the thing signified, tend to become one. 
In the consummation of that result, re- 
ligion and theology will be the same— 
the shadow will be lost in the sub- 
stance. Not within reaches of time, 
which we should venture to mark, will 
that result be accomplished. Mean- 
while, we may possess our souls in 
patience, if we carefully separate the 
tares from the wheat ; and while we 



336 



TJNITARTANTSM. 



take into our closest embrace, and 
trust, as our surest and dearest friend, 
the religion of God and man, we hold 
loosely, and estimate not unduly, the 
theologies of the schools. 

Guided by sentiments such as these, 
individual Unitarians attempt to com- 
bine a settled and stationary religion 
with a free and progressive theology. 
An assailant of the Gospel took for the 
title of his work — " Christianity as Old 
as the Creation." There is truth in the 
motto, however perversely the motto 
was used. Religion certainly is as old 
as the creation. Religion came in with 
time, and it will not go out until time 
shall be no more. And in the great 
realities of the outer and inner life of 
Christ, religion found its only true and 
perfect utterance. Religion is, and 
must remain what it was in Christ. 
Christianity is a fixed, as well as a 
determinate quantity. The exponent of 
its quality, as well as its value, is the 
Son of God himself. In him power 
from on high, and aptitude from below 
—the Divine and the human — met in 
perfect harmony, and the fullest pro- 
portions. The mind of Christ, there- 
fore, is the will of God ; and the word 
of Christ is God's word. In general, 
the Son revealed the Father. Conse- 
quently, in the Son is the Father seen. 
Christ himself is the Christian deca- 
logue. In him duty is declared, and 
obligation is both exemplified and en- 
forced. In him is the law of God, and 
the exposition of that law. In him is 
there light for our steps, and a staff for 
our hands. Specially in him is there 
every affection, every sympathy, and 
every charity — devotion, love, pity, 
that enters into the religion of our 
hearts ; and in him so do those high 
realities, those touching and lovely 
qualities exist, that while they sanction, 
they encourage, call forth, and elevate 
every corresponding germ in our souls. 
And thus Christ's religion being in 
Christ's sublime life, the Gospel finds 
at once its vouchers and its victories in 
our hearts, and in our conversation ; 
Christ and Christians, united in sym- 



pathy of feeling and aim, at length 
become one in mind, will, and effort. 
Here is certainty — the greatest cer- 
tainty attainable by man ; and if this 
is not certain — if this Gospel is not 
true — if these vouchers are not reliable — 
if this gift and this work are not of 
God — if this result is not good, desir- 
able, precious, Divine — then are all 
marks and criteria of truth gone from 
earth, if ever any existed here ; then 
man is the dupe of his own fancies ; he 
is given up to delusions ; for the clear- 
est, most definite, most distinct, and 
the most benign and pleasing voices 
of his intelligence are falsities — sounds 
without value, mere cyphers and coun- 
ters invested by imagination with the 
attributes of reality ; then belief in self 
vanishes with belief in God, and while 
we lose faith and hope, we loss 
charity also. But if such a denudation 
of the heart is impossible ; if even with 
violent hands we are unable to throw 
overboard this freight of our souls, in 
its loves, and its hopes, and its fears ; 
therewith are we compelled to retain 
religion ; therewith will the Gospel re- 
main behind ; therewith does, and must, 
Christ appear in the tossing bark, say- 
ing, "It is I, be not afraid." (Matt, 
xiv. 27.) 

A warm and practical religion, 
combined with a free theology, impli- 
cates mental freedom. And Uni- 
tarians are wont to enforce, with 
special iteration and emphasis, those 
indefeasible rights and unavoidable 
obligations which God's own hand 
wrought into man's intelligent nature, 
in giving him a head to think, a heart 
to love, and a will to obey. In conse- 
quence, Unitarians have been, and are, 
friends of the largest and fullest tolera- 
tion. Regarding religion as empha- 
tically a solemn concern between each 
man and his Creator, they disallow all 
human interference and control ; and 
hold that man can justifiably offer to 
man, in regard to religion, nothing 
more than genial sympathy or brotherly 
admonition. Dictation and coercion 
they* therefore, regard as positively 



REV. DR. BEARD. 



337 



irreligious ; and to persecute, or in any- 
way injure or disqualify a man for his 
religious sentiments, is to assail religion 
in its own name, and make war upon 
it under its own banner. Actuated by 
these views, Unitarians do more than 
claim toleration ; they do more than 
assert liberty of conscience, they pro- 
claim, avouch, and defend mental 
liberty, in the fullest sense of the word 
— liberty of thought, liberty of speech, 
and liberty of worship. And this 
liberty they maintain as well for those 
who believe less, as for those who 
believe more than themselves. The 
right depends not on the number of the 
articles of our faith, but on the impre- 
scriptible attributes of the soul. The 
right, consequently, is co-extensive with 
the possession of intelligence. Valid 
for the believer, it is valid for the un- 
believer. Orthodoxy and heresy are 
here on the same ground. Questions 
of more and less have no place in an 
issue where God and man stand face 
to face in awful solitude. 

The system of thought which has 
now been described, has of course run 
in the channels, and come out of the 
channels, in which within the last 
century have flowed the great current 
of European thought. In its more 
recent origin, Unitarianism was essen- 
tially rationalistic. As it appeared in 
its powerful champion, Dr. Priestley, it 
was an appeal of what was called 
" common sense," against what was 
called "the corruptions of Christianity." 
Our business here is to report, and not 
to discuss. In attempting to report 
truly, we are compelled to declare, that 
in this stadium, Unitarianism appeared 
divested of some of the features of the 
Gospel, and, losing its warm and mellow 
light, seemed disposed to find a home 
in what has been termed " natural 
religion." Yet this result ensued with 
the followers of Priestley, rather than 
with Priestley himself, who ever re- 
mained deeply convinced of, and 
strongly attached to, Christianity as a 
system of divinely revealed truth, pro- 
mulgated by Jesus, and evidenced by 



the " signs and wonders " which he 
performed. 

A more spiritual, that is, a more 
truly religious, tone of thought and feel- 
ing, has its representative, and in part 
its author, in Dr. Channing, formerly of 
Boston, in New England. The chief 
fountains of this system are however to 
be found in Coleridge and his scholars 
in England, and in Kant the master, 
not only of Coleridge, but of a school 
of continental philosophy which has 
coloured the entire current of European 
thought. Without attempting to des- 
cribe, even in outline, the particular 
phase of that philosophy which has 
modified existing Unitarianism, we 
may observe that its essential inward- 
ness ; its distinct apprehension of the 
grounds of human knowledge in in- 
dividual consciousness ; its comprehen- 
sive generalisations, and its masterly 
reduction of all categories to ,two, 
" myself, and what is not myself; " 
and hence the simplicity of its procedure, 
and the certainty of its great results, 
have produced corresponding effects, 
not only in Unitarianism, but in all the 
more thoughtful religious operations and 
manifestations of the day, and promise 
to bring about a new era of religious 
light, if not to send forth a new display 
of religious power. Meantime, like 
other great movements of the human 
mind, this movement has had, and still 
has its extravagances. Only two can 
be here adverted to. In theology the 
movement has been not only free, but 
destructive. The pendulum seems about 
to settle in a safe medium between 
unwarrantable claims, and equally un- 
warrantable denials. In speculation, 
the movement has hurried towards the 
thick mists of pantheism, where it has 
lost distinctness of form, clearness of 
apprehension, and precision and vigour 
of thought. Happily the mind of 
Europe is linked to the Bible. Drawn 
downward to the solid ground by that 
golden chain, the mind of Europe, and 
the thought of the world, already give 
signs of becoming more sensible without 
being less spiritual, and acknowledging 



338 



UNIT ART A2JISM. 



the essential conditions of human ex- 
istence, will, as Ave trust, soon no 
longer attempt to comprehend the 
infinite, and define the indefinable ; but 
leaving reason to speculate, will also 
permit the heart to love, and the soul 
to adore. 

As may appear from what has gone 
before. Unitarians claim for their view 
of Christianity an antiquity coeval with 
the Gospel, and regarding the Old 
dispensation as the precursor of the 
New, they carry back their characteristic 
doctrine of the strict and proper unity 
of God to the days of Moses and Abra- 
ham, the earliest known monotheists. 
"Without here entering on Scriptural 
controversy, we may safely affirm that 
Unitarianism, if not, as Unitarians 
believe, of apostolic origin, certainly 
had an existence in the earliest Chris- 
tian churches of which history has left 
any distinct record. This leaven made 
itself manifest by clear and undeniable 
signs during the three first centuries, 
when those who entertained the highest 
form of Unitarianism were called Mon- 
archists, because they asserted the 
monarchy, or sole deity of God the 
Father. At the same time a gradual 
change was proceeding which led from 
the simplicity of the earliest forms of 
opinion regarding the person of Jesus, 
to his complete deification, and the 
association with Him and his Father of 
another person, the Holy Spirit, in one 
triune God. The change, as the Unit- 
arians affirm, was slow and gradual, 
nor was it completed without conflict 
with the less sophisticated members of 
the church, whose orthodoxy consisted 
in a pious and benevolent life, equally 
remote and alien from the philosophy 
and the disputation of the schools. 

Continued and propagated during 
the dark ages under the form of Arian- 
ism, which at one time seemed likely 
to become the established faith of the 
Western Empire, Unitarianism revived 
at the dawn of the Reformation from 
Popery, and coming into active and 
energetic life in Italy, thence, notwith- 
standing the most rigorous measures of 



suppression, propagated itself into Po- 
land, Transylvania, Germany, the Low 
Countries, and even as early as the 
reigns of Edward and Elizabeth, put 
forth shoots in our own land. In Po- 
land it was taken into favour by the 
civil power ; and when, on a change of 
measures with a change of dynasty, it 
was bitterly persecuted there, it found 
a refuge and a home in Transylvania, 
where it subsists unto this day. Not 
under its own name only, but in con- 
nection with rationalising and Arminian 
divines, did Unitarianism long con- 
tinue on the continent to exert, a great 
influence on the general tone of theo- 
logical opinion, as is evidenced by the 
voluminous and learned writings which 
pass under the name of the Bibliotheca 
Fratrum Polonorum, as well as by the 
influential works of Grotius and Epis- 
copius. The tone of thought which 
hence emanated paved the way for the 
reconstruction of theology, which has 
been effected in Germany during the 
last century, and for the formation there 
of a school of moderate divines, equally 
removed from the full forms of the old 
orthodoxy, and the attenuated forms of 
the new rationalism. This medium 
direction of theological thought, has 
modified doctrinal opinions in most 
Protestant churches in the world, and 
having brought some moiety of French 
Protestantism to Unitarian views, is 
gradually attenuating the creeds of our 
own country. 

During the partial religious freedom 
of the commonwealth, John Biddle, 
" the father of English Unitarianism," 
founded a society of Unitarians in the 
city of Gloucester, and, in union, 
though without concert, with other 
learned men, sowed the seeds of Uni- 
tarianism in the county of that name, 
and in various parts of England. The 
publications, known by the name of the 
" Socinian tracts," which Biddle and 
his fellow-labourers put forth, intro- 
duced the Arianism of the old Presby- 
terian congregations, and prepared the 
way for the humanitarianism which 
ensued in them, under the impulses of 



REV. DR. BEARD. 



339 



Priestley, Lindsey, and Belsham. The 
result of this movement has been the 
transmission of Unitarianism in many 
old nonconformist churches, the estab- 
lishment of it in new societies, with 
new places of worship, and the diffusion 
of Unitarianising tendencies in the 
Episcopal, as well as the Congrega- 
tional, bodies. Unitarians, alleging 
that their real strength, both socially 
and religiously, is greater than would 
appear from the number of their 
congregations, report, as Unitarian 
churches, in 



England, 


• 


• 


4 


216 


Wales, . 


• 


• 


• 


31 


Scotland, 


• 


• 


* 


6 


Ireland, . 


• 


• 


• 


45 



298 

making a total of 298 separate societies 
in Great Britain and Ireland, inde- 
pendently of a large number known as 
"Christian Brethren," who belong to 
societies in different parts of England, 
especially Lancashire and Yorkshire. 
In popular education, English Uni- 
tarians are allowed to discharge their 
full share of duty. Many writers con- 
nected with the periodical press of the 
country, are of Unitarian sentiments ; 
and, in the highest literature of Eng- 
land, Unitarianism is not unrepresented. 
For the purposes of collegiate educa- 
tion, whether with a view to the pul- 
pit, the bar, or commerce, young men 
of the Unitarian persuasion repair to 
the Manchester New College ; to the 
Owen's College, Manchester; to the 
Presbyterian College, Cacrmarthen; to 
University College, London ; to Uni- 
versity Hall, London ; to the Queen's 
College, Belfast; and to the universities 
of Edinburgh, Glasgow, Berlin, &c. 

In the United States of America, 
Unitarianism has spread extensively 
among many denominations, and exists 
in four separate forms or bodies. 1st, 
The Unitarians, properly so called, 
whose societies have, to a great extent, 
been formed out of the old congrega- 
tionalist churches. 2d, The Univer- 
salists, who make the doctrine of the 
final restoration of all men to holiness 



and bliss, their characteristic tenet ; but 
who, without exception, now hold 
Unitarian opinions. 3d, A consider- 
able portion of the Quaker body, who, 
moved by the general spirit of the age. 
some time since formed, under the in- 
fluence of Elias Hickes, a separate 
body of such as worshipped God the 
Father exclusively ; and lastly, a very 
numerous and increasing denomination, 
gathered from all sects, as well as from 
the world, and mostly among the 
humbler classes, known by the name 
simply of Christians, "the Clnistians." 
With the number of Quaker Unitarian 
congregations, in the United States, we 
are not acquainted ; but in the year 
1846, the following were the numbers 
of the churches in the other three 
bodies :— 



Unitarians, 
Universalists, 
Christians, . 



300 
1194 
1500 



Unitarian churches in the U. S., 2994 

Further information, with many 
minute statistical details, and a system- 
atic exhibition of views, as entertained 
by the several Unitarian churches here 
spoken of, as well as others, may be 
found in u Unitarianism Exhibited in 
its Actual Condition ;" consisting of 
essays by several Unitarian ministers 
and others, illustrative of the rise, pro- 
gress, and principles of Christian Anti- 
trinitarianism in different parts of the 
world : edited by the Rev. J. R. Beard, 
D.D. London: Simpkin, Marshall, & Co. 
Price 10s. 6d. At the same publishers 
may be obtained other works by Dr. 
Beard, in which Christianity and Chris- 
tian theology, as held by a Unitarian, 
are fully expounded : — " Historical and 
Artistic Illustrations of the Trinity," 
showing the Rise, Progress, and De- 
cline of the Doctrine, with Elucidatory 
Engravings, 8vo, price 8s. " The 
People's Dictionary of the Bible," 
profusely illustrated with Maps and 
Engravings, with a List of Books for 
Theological Study, in 2 vols. 8vo, 1268 
pages, neatly bound in cloth, £1 Is. 
" A Biblical Reading Book for Schools 



340 



UNITARIANISM. 



and Families," (second edition,) con- 
taining, with Illustrative Sketches in 
Sacred Geography, History, and Anti- 
quities, a Life of Christ. 12mo, 4s. 
"A Biblical Primer," Vol. I. in 2 
Parts, containing Old Testament Nar- 
ratives, in the words of Scripture, with 
an Introduction and Illustrative Re- 
marks, 2s. 6d. " Illustrations of 
the Divine in Christianity," 8vo, 
bound in cloth, 10s. 6d. " A Critical 
History of Rationalism in Germany;" 
translated from the French of Am and 
Saintes, 8vo, price, bound in cloth, 
10s. 6d. " An Introduction to the 
Books of the Old and New Testament;" 
translated from the German of A. 
Schumann, 8vo, price, bound in cloth, 
10s. 6d. " The Voices of the Church, 
in Reply to Strauss's Leben Jesu," 8vo, 
price, bound in cloth, 12s. " Scripture 
Illustrated " from Recent Discoveries in 
the Geography of Palestine ; with a 
Map, showing the different levels of 
the Country, 2s. "Scripture Vindi- 
cated against some Perversions of 
Rationalism," in an Investigation of 
the Miracles, " Feeding the Five Thou- 
sand," and " Walking on the Water;" 
with a Map of the Sea of Galilee, 2s. 
6d. 

Among other works expository of 
Christian doctrine, duty, and hope, as 
understood by Unitarians, the following 
may be advantageously consulted. 

"Dr. Channing's Works and Memoir." 
" Life of the Rev. Robert Arpland," by 
his son, the Rev. R. B. Arpland, M.A. 
" The Life and the Writings of the Rev. 
Dr. Ware, Jim.," of Boston, New 
England. "Lives of Eminent Unit- 
arians," by the Rev. W. Turner, M.A. 
"Dr. Lant Carpenter's Memoir and 
Works." "Wilson's Scripture Proofs 
of Unitarianism." " Rev. R. Wallace's 
Anti-Trinitarian Biography." " Nor- 
ton's Statement of Reasons for not 
believing the Doctrines of Trinitarians." 



" Unitarianism Defended," by Mar- 
tineau, Thom, and Giles. " Belsham'a 
Memoir of Lindsey." " Williams' 
Memoir of Belsham " " Martineau's 
Endeavours after the Christian Life." 
"Tayler's (Rev. J. J., B.A.,) Christian 
Aspects of Faith and Duty." " Thorn's 
(Rev. J. H.,) St. Paul's Epistles to the 
Corinthians, their Spirit and Sig- 
nificance." "Priestley's Works," ed- 
ited by Rutt. "Larmier's Credibility 
of the Gospel History, and other Works." 
" Wicksteed's Commentary on Mat- 
thew." " Livermore's Commentary on 
the Gospels." " Livermore's Com- 
mentary on the Acts." "Yates' Vin- 
dication of Unitarianism." " Wellbe- 
loved's Translation of the Historical 
Books of the Old Testament." "Ra- 
covian Catechism," translated by Rees. 
" Norton's Evidences of the Genuineness 
of the Gospels." 

Periodicals connected with the Unit- 
arian Denomination : — 

"The Christian Reformer," edited by 
Rev. R. B. Aspland, was established in 
1824. E. T. Whitfield: London. In 
the volumes of this Magazine are em- 
bodied the history of the Unitarians of 
England, their literature, opinions, 
institutions, and biographies of their 
eminent men. They also contain large 
and valuable contributions to the his- 
tory of Protestant and Unitarian Dis- 
sent in their rise and early progress. 
"The Inquirer," a Weekly Newspaper, 
devoted to Liberal Politics and Unit- 
arian Christianity ; Office, Green Ar- 
bour Court, Old Bailey, London. " The 
Prospective Review," a Quarterly Jour- 
nal of Theology and Literature, edited 
by Revs. Jas. Martineau, J. H. Thom, 
John James Tayler, and Charles Wick- 
steed. J. Chapman : London. "Sun- 
day School Penny Magazine," published 
by the Manchester District Sunday 
School Association. E. T. Whitfield: 
London. 



341 



THE NEW JEEUSALEM, OE NEW CHEISTIAN CHURCH. 

FREELY ADAPTED FROM THE MEMOIR OF N. F. CABELL, 

BY ELIHU EICH. 



This body of Christians accepts the 
doctrines and theological writings of 
the late Hon. Emanuel Swedenborg* 
as a rational and authoritative exposi- 
tion of Scripture. The general igno- 
rance respecting this author, the true 
nature and object of his works, and the 
character of his followers, may justify 
a fuller exposition of these and some 
other collateral points, than would 
otherwise comport with the plan of this 
work, or than would be necessary 
in the case of churches of longer stand- 
ing, and hence better known to the 
community. But before proceeding to 
a sketch of its faith, it is proper to 
announce, that this church refuses to be 
regarded as one of the many different 
sects into which the general body of 
Christians is unhappily divided ; but 

* Emanuel was the son of Jesper Swedberg, 
born near Falilun, Sweden, 1653. Jesper was 
several years chaplain to a regiment of cavalry, 
finally bishop of Skara, West Gothland, and 
many years superintendant of the Swedish 
mission established in England and America. 
He died in 1735. 

Emanuel Swedberg was born in Stockholm, 
January 29, 1688. He enjoyed early the ad- 
vantages of a liberal education, and, being na- 
turally endowed with uncommon talents for 
the acquirement of learning, his progress in 
the sciences was rapid and extensive. "His 
youth was marked by an uncommon assiduity 
and application in the study of philosophy, 
mathematics, natural history, chemistry, and 
anatomy, together with the Eastern and 
European languages. He had an excellent 
memory, quick conceptions, and a most clear 
judgment." 

In 1716, he was appointed, by Charles XII., 
Assessor Extraordinary of the Metallic Col- 
lege. In 1719, he was ennobled by Queen 
Ulrica Eleonora. when he assumed the name of 
Swedenborg, and took his seat with the Nobles 
of the Equestrian order, in the Triennial As- 
sembly of the States. He was made a fellow by 
invitation of the Royal Academy of Sciences at 



claims, as the name imports, to possess 
an entirely new dispensation of doc- 
trinal truth, as compared with any of 
the systems which at present prevail. 

" A new church ! " will the reader 
exclaim in wonder or indignation : — > 
" and to supersede the one established by 
Christ in person ! Where can be the 
necessity of a new dispensation ? — or 
show of reason for a pretension which 
by implication condemns — not one, but 
all other churches extant ? " And we 
meet the question at the threshold. 
The reasons are many. We can here 
cite but a few — and even these cannot 
be given without reference to opinions 
of other Christians, from which we 
dissent. We would, therefore, premise 
that we desire such reference and such 
dissent may not be interpreted into any 

Stockholm, and had a like honour conferred on 
him by foreign societies. 

He is distinguished in the literary, scientific, 
and theological world, by his numerous publi- 
cations in the Latin language, which give 
proof of great genius and profound erudition. 
He closed his earthly career in London, March 
29th, 1772, in the eighty-fifth year of his age. 
He lived in much esteem with the bishops and 
nobles of his own country ; and his acquaintance 
was sought after by the most distinguished 
characters in various parts of Europe, with 
many of whom he continued to correspond till 
his death. 

The Rev. Thomas Hartley, a clergyman of 
the Church of England, Rector of Winwick, 
Northamptonshire, was intimately acquainted 
with Swedenborg, and in a letter to a Mend, bears 
this testimony of him : " It may reasonably be 
supposed that I have weighed the character 
of Swedenborg in the scale of my best judgment, 
from the personal knowledge I had of him, 
from the best information I could procure con- 
cerning him, and from a diligent perusal of his 
writings; and, according thereto, I have found 
him to be the sound divine, the good man, the 
deep philosopher, the universal scholar, and the 
polite gentleman." 



342 



THE NEW JERUSALEM CHURCH. ' 



want of respect to their holders as 
such, since erroneous opinions may be 
innocently adopted or retained, where 
there has been no full collation of con- 
flicting systems. 

There was a time when the followers 
of our Lord were of one heart and 
one mind ; but now we see them 
divided into Romanists on the one 
hand, and Greeks and Protestants on 
the other ; and the latter rent into 
many-coloured and uncompromising 
sections. And if there be a temporary 
or seeming union among them, neutral 
spectators still think or fear that it is 
not because they love each other more, 
but Rome less. What is the object of 
any church but to preserve and propa- 
gate the truth for the sake of good? 
And how has the Christian Church 
fulfilled this object? Conceding for 
the present, what some may actually 
believe, that there has been an uninter- 
rupted succession of Bishops at Rome, 
from Peter to Pius IX., or allowing that 
the line from the Apostles generally has 
been somewhere preserved through all 
vicissitudes, it will still be apparent 
that the requisition is not fully met. 
Quis custodiet custodes ipsos? Have 
they been faithful to their trust? 
Have they kept in purity what was 
committed to their charge ? While we 
acknowledge with Protestants, that the 
Church of Rome had become utterly 
corrupt in doctrine and practice before 
the Reformation, the radical differences 
among themselves show that they 
cannot all be right. Nor will it avail 
to assert that they agree in funda- 
mentals. We know of no such accord- 
ance in any one doctrine, either as to 
the nature of God, the character and 
wants of man, the mode of Divine 
interposition, or the Inspiration of the 
Scriptures. Christianity lies in ruins, 
and the life of its several fragments is 
only that of the segments of a polypus, 
hopeless of re-union. It must be owned, 
in short, that, if we are to look for 
nothing better in the future than the 
past, the prospect is very far from a 
cheering one. 



Why do we find, after eighteen 
centuries of probation, that Mahom- 
medanism is more extended than 
Christianity, and Heathenism more 
than either? Nay, why did Ma- 
hommed rise at all? and why is the 
conversion of his followers still so 
hopeless? The Cross had once well 
nigh sunk before the Crescent : and, 
though the latter in turn has grown 
pale, the hold of its priesthood on the 
minds of the people is yet unbroken. 
The Koran, Brahminism, and Budd- 
hism — the leading corrupt religions of 
the world — have almost everywhere 
lost their ancient theocratic influence ; 
yet, fallen as they are from the political 
heavens, and though Providence seems 
thus to have prepared the way for a 
purer faith, — the lives of nominal 
Christians, and the difficulties of his 
own doctrines, are standing obstacles to 
the success of the missionary. Why, 
also, have the richly-endowed churches 
of Europe become so inefficient, and so 
shorn of their influence, that the duties 
which their high claims indicate have 
devolved upon private enterprize, and 
called into being so many new and 
independent associations ? Whence 
have come the opinions, doctrines, 
heresies, and schisms, and the hun- 
dreds of thousands of disputing books 
which these seventeen hundred years 
have brought forth through the 
whole extent of the Christian world? 
How account for the vast expenditure 
of learning and eloquence, with 
such poor results, among the popula- 
tions of Christian countries? How 
is it that, with a priesthood as 
numerous as the largest armies, and 
older than the civilization of Europe, 
society is, at this moment, almost 
rocking with the throes of convulsion, 
and menaced with anarchy by its 
untaught and almost hopeless depend- 
ents? To these and other questions 
which might be asked, we can conceive 
of no sufficient answer other than this. 
It is, that they who have had the 
control of religion have "erred, not 

KNOWING THE SCRIPTURES, NOR THE 



CABELL AND RICH. 



343 






power of God." The faith of 
Christendom — no longer a sacred con- 
fidence in " THE LOED OUR RIGH- 
TEOUSNESS," and consequently no 
longer the Divine life corresponding to 
it, has assumed the character of a per- 
suasive belief in doctrines of acknow- 
ledged difficulty. Without denying our 
thanks to those who fought the battles 
of religious freedom, and restored the 
Word of life to the world, we dare not, 
in the presence of these facts, limit the 
designation of Babylon to one city, or 
to any one class of Christians. " All 
(the Christian Churches, says Hartley) 
have left the true, pure, simple religion, 
and teach for doctrines the command- 
ments of men. They are all merchants 
of the earth, and have set up a king- 
dom of this world. They have all a 
dogmatizing spirit, and persecute such 
as do not receive their mark, and 
worship the images which they have 
set up. 

But should we concede for a moment 
the purity of what is taught, it is inade- 
quate to the increased demand of the 
general mind. Men outgrow the 
garments of their youth. Philosophy 
and religion are in unnatural conflict : 
and the breach, though courageously 
and ingeniously defended by Bridge- 
water treatises and the like, is 
daily widening. Every fresh ac- 
cession to knowledge, each new theory 
in science, is viewed, with sus- 
picion by the Orthodox priesthood — 
and is welcomed or opposed according 
to its bearing on existing creeds. We 
need a new development of Christi- 
anity, in which all parts of knowledge 
shall assume their proper positions. 
We have no clear views of the funda- 
mentals of all religion, as distinguished 
from those of the wiser Heathen and 
Deists. They believed in one God, the 
immortality of the soul, and retribution ; 
and the prevalent systems throw us 
back on their insufficient ideas. Or 
rather, we are fain to believe that, with 
advancing time, we know less and less 
of the truth. If our present teachers 
know all that is necessary, free of 



error, why is it that the good and wise 
do not see it ? and if either Protestant 
or Catholic is entitled to exclusive 
ascendency, why has Providence per- 
mitted neither to attain it ? 

The growth of the mind, whether 
for good or evil, is a recognised doc- 
trine — its sacred emblem is the tree of 
life, and Nature abounds in similitudes 
of it. The leaves first, then the blos- 
som, and at length the fruit ; first, the 
blade, then the ear, and after that 
the full corn in the ear. 

It might have been inferred from 
Sacred Scripture itself, that the True 
Religion in all its comprehensive depth 
was not offered, nor, for sufficient 
reasons, were its mysteries fully ex- 
plained to the primitive Christians. 
Our Lord said to his disciples, " I have 
many things to say unto you, but you 
cannot bear them now" — " The time 
will come when I will show you plainly 
of the Father." (John xvi. 12, 25.) 
In the effort to understand what was 
already written, doubts and questions 
did arise — and on this very subject. 
Instead of acknowledging their present 
ignorance, angry controversies unhappily 
ensued. Too faithless to trust the 
promise of their Lord, or too impatient 
to wait until they had rendered them- 
selves worthy of the true and only 
solution — decisions were made, and by 
Authority ; — but such decisions as 
darkened counsel by words without 
understanding ! This authority, by 
slow gradations, grew up into a Spiritual 
Despotism which overshadowed all 
Christendom, and yet was never so 
firmly established but that there always 
had been rebels against the pretended 
infallibility of Rome. That the an- 
tagonist systems of the Reformation 
also did not give universal satisfaction, 
is proved, as well by the remaining 
strength of the Papacy, as by the 
growth of numerous bodies of Dis- 
senters, where freedom of religion i*3 
allowed, or by secret Infidelity where it 
is not. All these have felt that some- 
thing — that much was wrong, though 
none of them have penetrated to the 



344 



THE NEW JERUSALEM CHTJECH. 



root of the evil; — rather, by their un- 
skilful attempts at Reform, they have 
created fresh difficulties of their own. 
Yet let us be thankful for these signs 
of fresh life, and the appearance of 
the morning redness, just discernible. 
"Without some further light, or the 
disturbing influence of political causes, 
the various classes of mind and 
character might have revolved for 
ever in the old circle of controversies, 
without materially changing their rela- 
tive positions, or satisfactorily deter- 
mining one of the vexed questions of 
theology. But shall Christians, then, — 
who profess to believe that the mercy 
of the Lord is infinite, and that neither 
the gates of hell, nor yet the treason 
or apostacy of one or more of its 
branches, shall prevail against His 
Church — start back with incredulity 
from the bare suggestion, that, in this 
her day of distraction and wandering, 
a new guide should be raised up ? 

Himself had predicted the decline of 
that dispensation, and its utter over- 
throw from its foundations ; and that 
he would come again, (Matt, xxiv.) 
by a full revelation, as we believe, 
of Divine Truth ; insomuch, that 
every eye should see him, and they 
also which pierced him. Hence, 
the prophet of the future fortunes 
of the church saw in vision " the Holy 
City, New Jerusalem, descending from 
God out of heaven, prepared like a bride 
adorned for her husband ; " — " Behold 
(said he) the tabernacle of God is with 
men, and God himself shall dwell with 
them, and shall be their God." (Rev. 
xxi. 1-5) And again • "the kingdoms 
of this world are become the kingdoms 
of our Lord and of his Christ, and he 
shall reign for ever and ever." (xi. 15.) 
It is for the fulfilment of this promise 
that we believe all things are now 
ready ; and we hold it no sufficient 
objection that the world in general is 
neither aware of the fact, nor credible 
of the manner of the Lokd's Second 
Advent. 

In all religious inquiries, the princi- 



pal object should be the knowledge of 
God. As, if clear ideas are wanting: 
here, all subsequent reasoning is dark- 
ened and perplexed, if not entirely 
vitiated. We suppose few will be 
found at the present day to deny, at 
least in words, that God is one, and 
God is good ; and that this is discover- 
able from his works. But the Christian 
is asked yet another question, — and 
surely, when aided by Revelation, his 
answer should be full and exact, — 
" Who then was that dread, mysterious 
one that walked the earth more than 
eighteen centuries since ; and whose 
appearance w T as the signal for a contest 
of opinions, which has widened and 
extended to our own day ? " TVe 
are well advised that a religion which 
takes the high philosophical ground 
claimed for the New Church, must 
announce its faith in the Deity of the 
Saviour, under the disadvantageous 
imputation from a certain school of 
philosophers of abdicating its claims 
upon reason. It will be asked, upon 
what ground we refer them back to 
" the theology of poets and children," 
and if this is the standard to which we 
propose to rally the future Church? 
Very different, but equally frigid, will 
be the reception of our reply by the 
various denominations of Christians. 
Yet we answer, without hesitation or 
ambiguity, He was God manlee st in 
the Flesh. "We have no knowledge 
or conception of any other; we wor- 
ship no other; we pray to no other 
for his sake. We have an Apostle's 
assertion that "in him dwells all 
the fidness of the Godhead bodily;" 
and his own, that " whosoever sees 
Mm, seeth the Father:" and that he 
hath "all power in heaven and on 
earth." * The Deist and the Pantheist 
believe in a God diffused through all 
space. It is the Christian's distinction 
to believe that God has manifested 
himself in human form ; visible to his 
disciples after his Resurrection; and 
since then to the mental eye of every 

* This is the fundamental doctrine of the 

New Jerusalem. 



CABELL AND RICH. 



345 



Christian. The New Church believer 
goes beyond the common faith of 
Christendom, and grounds his doctrines 
in the first principles of a Divine phi- 
losophy, which embraces the heights 
and depths of universal Nature, and 
which connects, especially, physiology, 
psychology, and theology in one golden 
chain. Its examination is distinctly 
challenged. The anthropomorphism 
that is to be shunned, is not that 
which ascribes body and form to the 
Deity, (for the human form is the 
original type from which all organized 
forms are degradations,) but the malig- 
nant passions of Anger, Wrath, and 
Revenge, from which, surely, one beiug 
in the universe ought to be exempt. 

But farther — what was the true 
character of man, and the occasion of 
God's becoming incarnate? "He is 
wholly defiled in all the faculties and 
parts of soul and body," says a par- 
ticular creed ;— "utterly indisposed, 
disabled, and made opposite to all 
good, and wholly inclined to all evil." 
Even if not a reflection on his Maker, 
does not this statement leave man 
irresponsible? " The new-born in- 
fant," says the Pelagian, "is as pure 
as was the first man before the fall — 
the consequences of whose sin are 
confined to his own person." If so, 
what need of a Redeemer? and why 
do all inevitably degenerate ? 

The question then must be answered, 
what did the Saviour accomplish for the 
behoof of man while here? and what con- 
nexion is there between his obedience and 
sufferings and our benefit ? "He died 
that he might rise again," and "thus 
bring life and immortality to light," 
says the Unitarian ; and so far truly. 
" He died to exhibit God's hatred of 
sin," says Dr. Murdock. " He did 
something ," says Coleridge, " we do 
not and cannot know what, beyond its 
effects ; and it is not proper that the 
various metaphors by which Paul 
would illustrate the manifold conse- 
quences of the redemptive act, should 
be set up as separate and substantive 
doctrines." " Some have attempted to 



trace the connexion, but we do not 
perceive that it is explained in Scrip- 
ture," says Bishop Butler, with the 
modesty of a great man who was not a 
dogmatist. " How is this," says the 
rigidly orthodox, "need any thing be 
plainer? Our salvation was bought 
and sold. Man having disobeyed the 
law, its honour required that punish- 
ment should fall somewhere, to avert 
the wrath of the Father, who could not 
else be just and merciful. The Son of 
God undertook to mediate between us 
and the Father, became incarnate, 
obeyed, suffered penally and in our 
stead; and thus paid the infinite 
debt we had contracted to the law. It 
is not altogether certain whether he 
paid it to the Law, the Father, or the 
Devil ; but he rose, ascended, and now 
intercedes with the Father for the sake 
of his merits, wounds, and sufferings, 
to have mercy on the elect, who, if they 
will only believe all this, will have their 
sins blotted out, and his merits imputed 
to them," &c. It is impossible to enu- 
merate all the objections which justly 
lie against this whole alleged proceed- 
ing. Enough, that no ingenuity can 
reconcile it, either with the unity of 
the Deity or his attribute of Justice. 
Nor are we singular in rejecting it as 
having no foundation either in reason 
or Scripture properly interpreted. We 
regret that we can only glance at what 
we would offer in lieu thereof, as the 
true doctrine. 

We gather from the allegorical lan- 
guage of the first chapters of Genesis, 
that the early race of men on this earth 
were in open communication with the 
supreme intelligence which either taught 
them what was for their good by a 
sensible internal dictate, or enabled 
them to read it in the outward Creation, 
as a vast hieroglyph full of Divine 
wisdom. Here we must be understood 
to claim freedom and reason for the 
human race in all ages, for we hold 
that it was by their exercise this 
primitive people attained such a high 
degree of wisdom and virtue. We have 
no notion of the arbitrary gifts alleged 



346 



THE NEW JERUSALEM CHURCH. 



of free-grace. The same bountiful and 
all-wise source of every good, who 
makes his sun to rise upon the just and 
upon the unjust, also pours out the 
day-spring of life, and opens up the 
fountains of intelligence with equal 
munificence and impartiality. We 
affirm no self-derived virtue of man, 
and yet we claim for him the rational 
and free exercise of every virtue, as if 
it were his own growth and his own 
right. It is on the same principle that 
no person is indebted to himself ao 
origine, or even at any given moment, 
for sound lungs and good air ; and yet 
there is a responsibility here which no 
one will undertake to gainsay, for we 
are free to disobey the laws of good 
health, and we have rationality given 
us to discern the consequences, and so 
to determine our own state. We claim 
the same amount of freedom and reason 
for man in things spiritual, for why 
should we suppose two contradictory 
systems of law originating from the one 
sovereign of the universe? What 
then is evil, and how do we account 
for its origin ? This is much the same 
as asking, what is disease and its 
origin ? for as the disregard of the 
laws conducive to natural health, for 
the sake of self- gratification, leads to a 
vicious state of the body, so, and for 
equally good reasons, a disregard of the 
laws conducive to spiritual health, leads 
to a vicious state of the spirit. The 
first and greatest law in both cases — 
the law which includes all others — is 
the acknowledgment of immutable 
causes and effects, which are never 
deranged by the arbitrary interposition 
of the Divine hand, and which man 
himself can still less have any control 
over. The disregard of this law con- 
sists in acting as if such causes were in 
independent operation, as if they would 
adapt themselves to human caprice, and 
the natural effects would not follow, 
sooner or later, on disobedience ; — in 
short, that man is the deity and not 
God ; thus, that he is not the subject 
and recipient of the Divine gifts, but 
the creator and source of them. The 



practical consequences of such a phan- 
tasv are obvious. The man who begins 
by thinking that he is his own health 
and life, will end by disregarding the 
laws which can alone secure health and 
life to him ; and as these laws are 
absolutely beyond the control of his 
will, and produce their effects with the 
same constancy that the earth travels 
round the sun, he must eventually 
suffer for his temerity. In things 
physical, the penalty is disease and 
natural death. In things spiritual, it is 
called evil or sin, and ends in spiritual 
death. 

Is it asked, " Why was this permit- 
ted ? " We answer, " It could not 
have been prevented without the de- 
struction of mankind." Evil is neces- 
sarily incidental to every probationary 
system. Until we upset the axiom, 
u That it is impossible for the same 
thing to be and not to be at the same 
time," it is no derogation from Omnipo- 
tence to say, that it could not do 
things so contradictory as to convert 
man into a machine, and still preserve 
his freedom, and we have already 
stated our conviction that freedom and 
reason are the essential human attri- 
butes. The nature of the fall, as just 
indicated, will evince that it was not 
sudden and total, as generally supposed, 
but a gradual decline, precisely analo- 
gous to the gradual breaking up of the 
body, and the transmission of hereditary 
diseases, and predispositions to disease. 
Here is the principle. The fall at the 
commencement was precisely what it is 
now, when we observe a strong tempta- 
tion at length yielded to, and the evil 
indulged so that it becomes a habit, 
and the habit descend to the children, 
and the children's children, until its 
descent is stopped by a stronger will or 
a more enlightened understanding. 
Freedom and reason, indeed, always 
keep men in equilibrio, so that they 
have the power of choosing between 
good and evil, but the latter must needs 
increase in proportion as their choice 
inclines to it rather than good : just as 
delirium-tremenS) for example, may be 



CABELL AND RICH. 



347 



held to increase in the degree that 
men depart from sobriety. In both 
cases it may be seen that every man is 
free to choose his own course, and yet 
that the danger to society in general, 
and proportionally to its individual 
members, is greatly augmented. In 
that Divine allegory which represents 
the human race partaking of the mixed 
fruit of good and evil, contrary to an 
express command, the infringement of 
the fixed laws conducive to the soul's 
health, and its whole train of conse- 
quences, is darkly hinted at. The 
expulsion from Paradise, — what is that 
but the departure of man from the Eden 
of the social affections and the high 
wisdom which he enjoyed in communion 
with his Maker, until, in course of 
time, we contemplate the race demora- 
lized, and human liberty and rationality 
threatened, in their very principles, by 
the preponderance of evil influences. 

And did their merciful Parent desert 
them here ? Alas ! the creatures had 
hurt themselves, and not him, by their 
folly. They had clothed over the 
heavenly humanity, which was their 
birthright, with all evil, and now the 
once fair temple of the human spirit 
might be well described as the hold of 
every foul spirit, and a cage of every 
unclean and hateful bird. No great 
and shining exemplar of the human 
virtues could now be raised up as in the 
days of the patriarchs; humanity, in 
the gross, was corrupt, and the Divine 
could no longer be represented in it. 
It was in this extremity that He who 
had brought forth man out. of his own 
fulness in the beginning of time, now 
brought forth all the fulness of his 
godhead into man by becoming incar- 
nate ; and thus manifested the original 
of all things human in the body that he 
assumed and glorified. The great and 
fatal result of the decline from virtue 
was the invasion and occupation of 
every human principle, and, conse- 
quently, of the humanity itself origin- 
ally breathed out from God by evil 
spirits, whose influence was so enor- 
mously increased, that they began to 



work their dark purposes in the very 
bodies of men, now dispossessed of the 
true humanity which ought to have 
occupied them. The great and crown- 
ing act of redemption, on the other 
hand, consisted in the expulsion of 
these enemies, by the Father of all, 
himself entering into the humanity, and 
overcoming all evil therein, and ever 
after remaining united with it. Such 
a redemption, in the very nature of the 
case, is universal, and can have nothing 
in common with certain doctrines which 
we need not further particularize. 

We say then, that Ave know of no 
son of God born from eternity. That 
title should alone be predicated of the 
human nature born in time, (Luke i. 
35,) at first properly termed the son of 
Mary, though afterwards changed. 
Physiologists know that a man receives 
his soul from his father, and his body 
from his mother. As the latter was 
produced without the intervention of 
an earthly father, (Luke i. 30-35,) our 
Lord could have had nothing corres- 
ponding with a human soul ; but was 
animated directly by the Divinity in- 
stead. (Mai. iii. 1 ; com. John ii. 21 ; 
Heb. x. 5.) We likewise believe that 
the human mind has three several 
degrees : the natural, serving as the 
basis of the other two, which are suc- 
cessively opened. The body or humanity 
of the Lord, including the natural mind, 
being derived from an imperfect mother, 
partook of her infirmity, (Job xiv. 4,) 
was subject to temptation ; (Matt. iv. 
1-8; xxii. 18; Heb. iv. 15; com. 
Jas. i. 13, and Ex. xxxiii. 20,) and 
had tendency to sin. It was by sub- 
mitting to temptation in all possible 
variety, and by a successful resistance 
in every case, that this human nature 
was perfected, (Heb. ii. 10, 18,) 
glorified, (John xiii. 31, 32; xvii. 5; 
xii. 27, 28 ; Luke xxiv. 26,) or made 
Divine. This process was gradual, 
(Luke ii. 40, 52,) and any seeming 
difference between the Father and him- 
self was previous to its completion. 
Indeed, his whole life was a combat 
with an infernal influence, (Isa. lxiii. 



348 



THE NEW JERUSALEM CHURCH. 



1-9; lix. 16, 17; Jer. xlvi. 5, 
10; Psal. xlv. 3-7; John xii. 31; 
xvi. 11; xvi. 33; Luke x. 18; Rev. 
i. 18,) in which he was progressively 
victorious, not for himself alone, but 
for man also, on the true principle of 
overcoming evil with good. The ten- 
dency of the soul is generally to as- 
similate the body to itself. In his case, 
when the principles of the infirm 
humanity, with their corresponding 
forms, were successively put off during 
temptations, Divine forms were put on 
in their stead. The passion of the 
cross was only the last and most direful 
of all those temptations when the 
warfare was finished, (John xix. 30,) 
and the union between the human and 
Divine nature was complete and recip- 
rocal, (John xvii. 10, 21 ;) for we 
cannot suppose that he who had told 
his disciples not to fear them which 
kill the body, had any terror him- 
self of mortal suffering. Thence- 
forth his Divine Humanity became 
the fit residence, the appropriate 
organ from which the Holy Spirit, or 
new Divine influence, operates through- 
out creation. (John vii. 39 ; xx. 22.) 
And thereafter all appearance of per- 
sonality separate from the Father is 
merged in this indissoluble union ; or 
rather, he is the person of the Father. 
(Heb. i. 3.) His sufferings, therefore, 
had no merit as such, but were inci- 
dental to the only possible way in 
which he could act contrary to the evil 
that was in the humanity he had 
assumed, and are neither to be regarded 
as a penal infliction endured by him as 
man's substitute, nor as constituting 
the redeeming act itself. His merit, 
in short, consisted in that exercise of 
Divine power and virtue, whereby he 
glorified human nature in himself, and 
healed, restored, and elevated it into 
newness of life in his creatures. This 
merit of righteousness is a satisfaction 
to his father, (if these symbolic expres- 
sions are to be retained,) because it 
anwers the cravings of the divine love 
within him. 

Here, then, is the one God in one 



person ; in whom, nevertheless, we 
acknowledge a trinity ; for the Father 
dwells in the Son, and the Holy Spirit 
proceeds from Him, as the Divine love 
dwells in the Divine wisdom, and the 
Spirit of Truth proceeds from it. 

The whole Word of God in its celes- 
tial or highest sense, explains in its 
progress this the most stupendous event 
that ever occurred in the universe. It 
is Divinely shadowed forth in the lives 
of the patriarchs ; more clearly in the 
acts and sufferings of the prophets ; 
but most particularly in the afflictions 
of David, the great representative of 
the Lord, as expressed in the book of 
Psalms. In the New Testament it is 
briefly but plainly asserted. 

It was not then any selfish regard 
"to his own glory," which led to this 
grand expedient, but " in his love and 
his pity he redeemed us." There 
never was any u conflict " between 
his attributes. The justice of God is 
but his goodness in restorative action. 
He does not demand the punishment of 
an innocent substitute. (Gen. xviii. 
25 ; Ez. xviii. 20.) He requires our 
repentance and reformation alone. 
(Jer. xviii. 7 5 8 ; Isa. lvi. 7 ; Luke 
xxiv. 47-8 ; Acts v. 30-1 ; 1 John 
i. 9.) It is not enough barely to 
believe all this, though true ; to repent 
in extremity ; or to confess our sins in 
the gross. Man must examine himself 
in detail ; fight against his evils in the 
strength of the Lord ; follow the great 
exemplar ; (Matt. x. 38 ; xvi. 24 ; 
xix. 28; 1 Pet. ii. 21-2; John xii. 
26 ; 1 Cor. x. 13 ; 2 Cor. iii. 17, 18 ; 
iv. 16 ;) and thus, by an union of 
faith, charity, and good works, without 
attaching any merit to either, " work 
out his own salvation," or qualify 
himself for happiness. We know of no 
shorter road to heaven. A God of 
truth will not impute to us either the 
good or evil which was not and could 
not have been done by us. (Ez. xviii. 
20, 21.) And though all are predes- 
tinated to heaven, yet none will be 
forced to accept it ; nor will any be 
elected but by that principle of spiritual 



CABELL AND RICH. 



349 



affinity, which leads those, who are by 
reformation and regeneration made like 

• i 

him, to choose Him freely and recipro- 
cally. In a reasonable service, man 
need not be frightened into a slavish 
compliance ; and cannot be passive, 
but must co-operate with his Maker, 
who continually gives him the power 
to obey his commands, and provides 
the means of salvation for all, nay, for 
the very Heathen, who are only re- 
sponsible for the employment of such 
advantages as they possess. (John ix. 
41; Acts x. 35; Rom. ii. 13-15; 
v. 13.) Infants, being incapable of 
sinning, are all saved. (James i. 14, 
15 ; Deut. xxiv. 16 ; Matt, xviii. 10, 
14.) As the ability to keep the 
commands is constantly afforded, vol- 
untary perseverance, and constant 
vigilance, are as little as could be 
expected in return. Who then can esti- 
mate the importance of regeneration, 
when we reflect that man is by every 
thought, word, and act of his life 
drawing his own portrait and forming 
his own state for eternity ? When we 
know that outward realities are but 
shadows compared with our own inward 
imaginations and desires ; and that we 
are either good or bad, and, therefore, 
already in conjunction either with 
heaven or with hell, according as these, 
and yet deeper principles are working 
within us. 

When death — which is not in itself a 
curse, but a natural stage in the pro- 
gress of man, that terminates his pro- 
bationary state, — when death once 
separates the soul from the material 
body, the latter will never be resumed ; 
(1 Cor. xv. 50 ; Matt. xxii. 31, 32 ; 
Phil. i. 21, 23 ; Luke xxiii. 43 ; com. 
Rev. ii. 7;) and the former rises up a 
spiritual body, in a spiritual world, 
adapted to its new and permanent 
condition. (Luke xvi. 22-4 ; ix. 30 ; 
1 Cor. xv. 44; Rev. xxii. 8, 9.)* 

* For a full discussion of this and some other 
points of doctrine to which we can here hut 
little more than advert, we would refer the 
reader to "Noble's Appeal in behalf of the New 
Church," and to a recently published work, 
entitled " The Nineteenth Century." 



Indeed, the spirit is the man himself; 
and most men, being of mixed charac- 
ter, enter, at death, the intermediate 
state, or first receptacle of departed 
spirits. Here dissimulation is not long 
permitted. The hypocrite is stripped 
of his mask — erring piety is instructed 
in the truth. After abiding for a 
period sufficient to develop the real 
state, the individual is advanced to 
heaven, or descends to hell, and be- 
comes an " angel " or " devil " accord- 
ingly. We know of no angels or devils 
other than those who were once men, 
(Judg. xiii. 6, 10, 11 ; Dan. ix. 21 ; 
John xx. 12 ; Rev. xxi. 17 ; xxii. 8, 
9 ;) for we recognize no other 
intelligent and rational beings in the 
universe but God, and the human 
race in perpetual progress or descent. 
We cannot conceive of an hybrid, 
apocryphal, winged order, superior to 
men ; least of all would we ascribe an 
empire to any prince of darkness, and 
invest the devil with some of the 
highest attributes of Divinity! With 
regard to the happiness of heaven, we 
can form no conception of any greater 
monotony or sameness than in this 
world, but rather a more extended and 
richer variety of satisfactions. "The 
serenity of the air, the fineness of the 
seasons, the joy of light, the melody of 
sounds, the beauty of colours, the 
fragrance of smells, the splendour of 
precious stones, — what are these but 
heaven itself breaking through the veil 
of this world manifesting itself in such 
a degree, and raying forth in these 
delightful varieties so much of its own 
nature?" There can be no personal 
sameness either in these worlds of 
light, and no want of marked char- 
acter or distinguished genius. The two 
grand divisions of human kind are 
those which are marked by a prepon- 
derance of the affections or of the intel- 
lect. Within these limits the modifica- 
tions of character are innumerable. 
As many classes are formed in the 
other life, where like consorts with like. 
Here, too, a like distinction is drawn 
between the kingdom of the good and 



350 



THE NEW JERUSALEM CHURCH. 



the kingdom of the wise. And we are 
told there are three gradations in each, 
answering to the three degrees of the 
mind, or to those angels whose pre- 
dominating characteristic is respectively 
love, wisdom, or simple obedience to what 
is good and true. As to the evil, with the 
single remark that analogous differences 
and grades obtain also among them, 
we willingly draw the veil over the 
melancholy scenes in which they dwell. 



In sight of these phenomena, and 
our declared faith in their being a 
veritable relation of things heard and 
seen by one privileged man in the 
course of ages, the question will be 
asked, Who is Emanuel Swedenborg, 
that we should be expected to receive 
them on his authority or credibility? 
We must confess that the demand is 
natural and reasonable ; and we only 
request that his claims be not dismissed 
without examination. His pretensions 
are extraordinary, and the more im- 
portant if just. We have indicated but 
a small part of them, and conveyed but 
a faint idea of their magnitude. Let us 
distinctly state that he presents himself as 
the herald of the Lord's second advent 
in a new dispensation of doctrinal 
truth, and the proclaimer of a great 
consequent change in the state of the 
world. In evidence of the first, he 
offers (what no one else has ever given) 
a rational, complete, and consistent 
interpretation of the Word of God. Of 
the second, the nations have already 
been furnished with a fearful proof in 
the revolutionary flood which has suc- 
cessively swept over the whole of 
Christendom. And if the tide has 
sometimes appeared to recede, it has 
only returned with a fresh impetus, and 
afforded additional proof that "the end 
is not yet," though it may be near at 
Land. Even at this hour, from every 
quarter of the horizon, may be seen the 
clouds which betoken a second storm, 
and a more tumultuous war of opinions 
than the world has yet witnessed; 
ostensibly, because in the ultimate 
effects, upon questions of political and 



social import, but virtually on that 
subject which occupies the centre of 
every man's mind, and modifies his 
views of all others. Swedenborg al- 
leges that he was prepared for this 
office from his early youth ; and 
that, as a necessary and crowning 
qualification, like the prophets, and 
seers, and Apostles of old, his spirit- 
ual eyes were opened, and he was 
admitted, as to his interior man, 
into the spiritual world, with permis- 
sion to reveal a portion of what he saw 
and heard.* (Ex. xxiv. 9-11 ; Num. 
xxiv. 3 ; 1 Sam. ix. 9 ; 1 Kings xviii. 
12 ; 2 Ejngs vi. 17 ; Zech. i. 8-18 ; 
ii. 1 ; iv. 23 ; Ez. xi. 1, 24 ; viii. 3 ; 
iii. 12, 14 ; Dan. viii. 1, 2 ; ix. 21 ; 
x. 1, 7, 8 ; Acts viii. 39 ; x. 11-13 ; 
2 Cor. xii. 1, 5, 7 ; Rev. i. 10, 12, 
13, and passim.) We say not that he 
was inspired in the proper sense of 
that term, or that his w-ritings are 
additions to Scripture, whose canon 
has long been complete, and " settled 
in heaven." But we do believe he was 
illuminated from the fountain of all 
light — with a conscious perception of 
that source — to understand the true 
meaning of what icas already written. 
Thus his was not a new revelation in 
the sense of being different from the 
old, but a revelation of its essential 
import and nature ; showing its founda- 
tion profoundly laid in the universal 
nature of things, and especially of 
intellectual being. The language of 
Revelation existed, and had become a 
dead tongue. Swedenborg, greater 
than a Champollion, has given us the 
grammar and dictionary by which to 
read it, with the express declaration 
that they were no discovery of his own, 
but communicated to him from heaven. 
To those who profess to give his 
doctrines a fair hearing, yet feel a 
repugnance to his supernatural preten- 
sions, we can say, that nearly the 
whole of his present disciples can sym- 

* To the objection that " Paul did not reveal 
what he saw and heard in the spiritual world," 
it has been briefly but sufficiently answered 
that Ezekiel s Zechariah, Daniel, Peter, and 
John did. 






CABELL AND RICH. 



351 



pathize with them, for it was in spite 
of the latter that they yielded their 
faith to the former. It was not till 
they had sought a good reason why 
they should not receive them that they 
found none, but much internal evidence 
instead — both of their truth and value. 
We know too well the spirit of this 
Sadduceean age not to appreciate such 
an obstacle. And yet none who receive 
the Scripture can deny the possibility 
of such communications — besides that, 
during life, he gave proof of such 
knowledge on other subjects, satisfac- 
tory to judicious persons previously 
incredulous.* To such as concede this 
possibility, and have not closed their 
minds against evidence, we present the 
argument in a nutshell. 

Our Lord, before his ascension, an- 
nounced a judgment to come. We 
need not state with what accompani- 
ments Christians have anticipated this 
scene. If, then, the material body rise 
not again — if the material earth be 
never destroyed (and we invite their 
attention to the proof of both) — where 
can this judgment take place but in 
that world to which the spirits of men 
are hastening ? If there, could it be 
visible to the natural eyes of men ? If 
not, may it not have teen already 
accomplished? For aught they can 
tell, it may be so. And if so, of course 
it must be important that men on earth 
be apprized of it, or else it would not 
have been predicted. How could the 
information be imparted, except by a 
voice from heaven, or by some credible 
individual who was permitted to wit- 
ness it? If, then, from the changed 
and changing state of the world, we 
believe this last to have been the case, 
are not objectors bound to show that 
his testimony on this and other allied 
topics has internal evidence of false- 
hood, and no analogy to what we 
already know to be true? Sweden- 
borg was a philosopher; it is not 

* In proof of this, see Ho"bart's Life of Sweden- 
borg, or Noble's Appeal, sec. v. part 2d, and the 
collection of Documents edited in England by 
J. H. Smithson, and enlarged and edited in 
America by G. Bush. 



no vulgar motive to 
was, moreover, a gentle- 



probable that he was self- deceived. 
Swedenborg was of independent for- 
tune ; he had 
deceive: he 
man — he would not, if he could. He 
was of sincere and simple manners ; he 
could not, if he would. Nay, he well 
knew that, for a time, his name would 
be cast out as evil ; and yet he shrank 
not from his high mission. He did 
not, like Anthony or Bernard, macerate 
himself with penance until reason was 
driven from her throne. And if 
imagination — that universal solvent of 
such difficulties — is to account for all 
the phenomena in his case, we must still 
say, that she has wrought greater mar- 
vels in him than in any other man 
known to history. Every lawyer 
knows that it is the most difficult of 
the briefest circumstan- 
which shall be at once 



consistent ; and shall 
" " insane," 



or with doubt, 
views with all 
We can conjee- 



feats to frame 
tial narrative, 
fabulous and 

he be called "impostor" or 
in whose thirty volumes, published 
through twenty- seven years, no scru- 
tiny has ever discovered a contradic- 
tion? and that too, when he never 
speaks conjecturally, 
but announces his 
positive directness? 
ture the bearing of his friend of forty 
years, — the Swedish Prime Minister, 
Count Hopken, — towards such as 
would inquire of him concerning "the 
amiable enthusiast ! " as he might 
have asked in turn — "What sort of 
specimen of that tame monster they 
expected to find in this man of prodi- 
gious learning and science, — of which 
he was yet the master' and not the 
slave, — whose unsullied honour, whose 
knowledge- of mankind, and whose 
varied experience in life, had made 
him the companion of sages, of princes 
and nobles, of statesmen and heroes, 
and whose memory was honoured with 
exalted eulogy, through the representa- 
tive of the highest scientific body of his 
country ? " * And the reproof would 

* See the Chevalier Sandel's Eulogium on 
Swedenborg, before the Swedish Academy of 
Sciences, prefixed to the "Four Leading -Doc- 
trines " of the New Church 



352 



THE NEW JERUSALEM CHURCH. 



probably fall powerless on such hearers, 
who, forgetting that a fair tablet is 
better for inscription than a blotted 
sheet, would still be incredulous, that 
the man who was called to illuminate 
all the dark places of theology should 
have been trained in such a school. 

Here, then, we might rest our case ; 
but there is another aspect in which it 
should be viewed. This faith has 
nothing to fear from the progress of 
knowledge in any of its branches. The 
advance of science never can expel the 
Deity from his own universe, while we 
believe that " Preservation is continual 
creation." Discoveries in geology have 
no terrors for us. We do not believe 
that the world was made out of nothing, 
or in six natural days; nor do we 
undertake to account for a literal flood 
which covered the highest mountains, 
or the ark which floated upon its waters, 
and the difficulties connected with it. 
Modern views of astronomy — with which 
all the eloquence of Chalmers cannot 
reconcile modern views of the atone- 
ment — are but part and parcel of 
our faith. Seeing no reason why 
Jehovah, if he took flesh at all, should 
not assume it here, we ofler them good 
and abundant reasons why he should ; 
as also why the Word, which, in its 
letter, was written on this earth, in its 
spirit may be useful to men of all 
worlds of which he is Lord. The 
nascent sciences of Phrenology and 
Mesmerism, and the essential principles 
of Physiognomy are necessarily con- 
tained in a system which makes the 
whole universe, down to the smallest 
blade of grass and the least particle of 
dust, the signature and expression of 
internal facts and principles. The higher 
phenomena of clairvoyance, while they 
are readily explained by his philo- 
sophy, have been supposed in turn 
to throw a light on the supposed 
mysteries of his own case. In truth it 
is here alone that we can find — what 
we seek in vain elsewhere — clear views 
of the nature and operation of mind, a 
perfect system of philosophy combined 
with a perfect system of religion — 



though the former is yet to be popular- 
ized and illustrated to the common 
apprehension. Hence also shall the 
laws of Nature be ultimately traced to 
their source in the power and provi- 
dence of Deity. Here, too, at last may 
we hope to find a " standard of taste ; " 
just and comprehensive canons of 
criticism in the arts ; and, in coming 
ages, a new literature expository of 
the whole ; and much of the old defe- 
cated, and presented with a new aspect 
and meaning. 

Are we not then justified in hoping 
that the ideal of a true, well-balanced 
Christian may be again restored and 
carried to even higher perfection than 
has yet been realized ? And yet this 
is a liberal doctrine. It does not damn 
for mere error of the head. It arms 
against a thousand panic fears, pro- 
motes a spirit of cheerful piety, fixes 
and simplifies the objects of the affec- 
tions, while it encourages an intelli- 
gent activity in all useful channels. In 
this it accords with the spirit of the 
age, which protests against gloomy 
dogmas, and demands a show of 
reason for its faith. Under this sys- 
tem there can be no representative 
priesthood, or, if one should lift its 
head, it can never acquire a dangerous 
ascendancy. Goodness, intelligence, 
mental culture, genius, and devotion 
are henceforth the ministers of holy 
things. The shadow cannot be in the 
same place where the substance itself 
is. Authority, order, truth, righteous- 
ness, conscience, are one and the same 
thing. Honour to the teaching minis- 
ters of this religion, to the future 
priesthood that will instruct others to 
do without them ! — they who say 
after every homily : " Seek and ye 
shall find ; knock and it shall be opened 
unto you.'''' 

He, then, who proves his to be the 
" Eeligion of good sense,"* should 
not be met as an Ishmaelite whose 
hand is against every man ; but rather 
as a guide through a tangled forest, or 

* See the work of M. Edouard Richer, -with 
this title. 



CABELL AND EICH. 



353 



the peacemaker, who shows a common 
ground on which friends long at vari- 
ance may at last meet and shake hands. 
For the literary, scientific, and offi- 
cial career of Swedenborg, and for the 
titles of his earlier publications, we 
would refer the reader to any accessible 
biography. It is sufficient to observe 
here, that, with the exception of a 
small volume of poems and two classi- 
cal dissertations, they relate chiefly to 
subjects of pure or mixed mathematics, 
or certain branches of physics. For 
twenty years before, his attention was 
exclusively given to sacred duties — his 
speculations dwelt chiefly on the higher 
philosophy of Nature and of man. The 
works which, during this interval, he 
gave to the world — save two extensive 
treatises on subjects connected with his 
department of assessor of the royal 
board of mines — all partook of that 
character, and won for him a European 
reputation among the scientific of his 
day. They are severally entitled, 
" Philosophy reasoning concerning the 
Infinite and Final Cause of Creation," 
" The Principles of Natural Things," 
" The Animal Kingdom," and " Eco- 
nomy of the Animal Kingdom;" the 
last including a dissertation on Psych- 
ology — as the first did " On the 
Mechanism of the Intercourse between 
the Soul and Body." Being written in 
Latin, they have ever since been 
favourably known to a learned few ; 
but, having been translated and well 
edited, are now presented in an English 
dress to the public, who will thus be 
enabled to judge whether those judicious 
or partial friends are to be credited, 
who say they neither are, nor are 
likely to be superseded by any thing 
since written on the same subjects. 
Besides these, he had projected and in 
part executed a number of other works 
in completion of his Physiology and 
Psychology — as also of his philosophical 
theory of Nature ; but the manuscripts 
were left unpublished by himself — 
though yet, as we hope, to be drawn 
from their long repose. Some indeed 
have recently been printed. - 



His very remarkable book, " The 
Worship and Love of God," may be 
described as the golden hinge upon 
which his philosophical writings fold 
back, and open the vista of the 
heavenly worlds ; or, as a noble stair- 
case ascending from the courts below 
to the audience chamber of a magnifi- 
cent palace. It contains, in common 
with his later writings, much of the 
philosophical ground upon which what 
we may call his own intellectual system 
is based ; but the figures which move 
in these scenes, and the starry sky 
arched over them, indicate a new depth 
of thought. It is by no means an 
especial exhortation to a life of piety 
and prayer, but rather an eloquent 
descant on the creation of the world, 
and the original state of man ; and. 
wants nothing but measure to consti- 
tute it a poem of the highest order of 
excellence — its charms being the more 
abiding, in that its substance is truth. 

We have a sufficient warrant to 
speak thus of Swedenborg's philoso- 
phical writings, in the fact that he 
himself always regarded his whole 
previous course and mental discipline 
as an unconscious preparation for the 
important spiritual function, which 
occupied the last twenty-nine years of 
his life— from 1745 to 1772. We 
mean the writing and publishing the 
series of works which unfold the truths 
of the new dispensation. These may 
be conveniently thrown into four 
classes — Doctrinal, Sacred Metaphysics 
or Divine Philosophy, Expository, and 
lastly, treating of the nature and laws 
of the Spiritual World and the state of 
Man after Death. Besides these there 
are also certain posthumous publications 
of each kind. Of the first class, the 
small tract, entitled " The New Jeru- 
salem and its Heavenly Doctrine" 
gives a view in miniature of the entire 
system. Certain leading heads of 
doctrine were afterwards expanded into 
separate treatises, as " Concerning the 
Lord," " The Sacred Scriptures," 
" Faith," " Life," " Charity," &c. " The 
True Christian Religion," containing 



554 



THE NEW JERUSALEM CHUECH. 



a complete body of theology, as 
contrasted with those of both Catho- 
lics and Protestants, was the last he 
published, it having been preceded by 
a " Brief Exposition " of the doctrine, 
and followed by a " Coronis, or Appen- 
dix." To the second class may be 
referred " The Divine Love and Wis- 
dom," " Divine Providence," " Influx, 
or the Nature of the Intercourse be- 
tween Soul and Body," and the 
treatise on "Conjugial Love." The 
third and far the largest portion of his 
works, embracing about two-thirds of 
the whole, comprise "Arcana Ccelestia," 
(an exposition of the internal sense of 
Genesis and Exodus,) " Apocalypse 
Revealed," and " Apocalypse Ex- 
plained " — the last a posthumous pub- 
lication, though prepared by himself 
for the press. Another tract gives 
briefly "The Internal Sense of the 
Prophets and Psalms : " and there has 
been recently published from his MSS, 
an exposition of the remaining histori- 
cal books of the Word according to the 
same principles. Besides these, there is 
a small tract, entitled " The White 
Horse of the Apocalypse." The first 
and third of those named above inci- 
dentally explain a large portion of 
Scripture besides that of which they 
expressly treat. And the writings 
entire contain the meaning of the 
whole. It is very commonly supposed 
that most of his books are such as 
would properly come under the fourth 
class ; though, in truth, they make 
scarce a tenth of the series. The 
distinct treatises are on " Heaven and 
Hell," "The Last Judgment," which, 
he says, took place in 1757, and "The 
Earths in the Universe." Many things 
of the same kind are interspersed 
through his other works, as also through 
his Spiritual Diary, the publication of 
which, for the first time, is just com- 
pleted. 

The Rev. Mr. Hartley, a minister of 
the Church of England, and a personal 
friend of the author's, was one of the 
first to make his writings known in a 
popular tongue. Subsequently, all 



the theological works put forth by 
Swedenborg himself (two or three 
excepted) were translated into En- 
glish by the Rev. John Clowes, of the 
Church of England, and, for sixty-two 
years, rector of St. John's, Manchester 
— a man who, with distinguished 
talents and learning, is believed, from 
the concurring testimony of all who 
knew him, to have made as great 
progress in the regenerate life as any 
one of his day. He embraced these 
principles after his ordination, and we 
may presume that his mind was pre- 
pared for their reception, by his famili- 
arity with the earnest and eloquent 
appeals of the non-juror, William Law. 
He was of that class of New-church- 
men who, without suppressing their 
sentiments, or preaching or praying 
in violation of them, do not think 
it necessary to abandon their present 
connections, unless required to do so 
by their ecclesiastical superiors. The 
case of Mr. Clowes was brought 
to the notice of his bishop, (the late 
Dr. Porteus,) who, on full conference 
with him, declined either to remove or 
censure him. Rare and most honour- 
able example of spiritual integrity on 
the one side, and liberality on the 
other ! " The Apocalypse Explained " 
was translated by the Rev. William 
Hill, and other smaller treatises by 
various hands, the whole being edited 
afresh, and kept before the public in 
uniform series, at the present time, by 
a society instituted for the purpose in 
1810. The complete series have re- 
ceived a French version, and, in part, 
a German one, not to mention the 
commencement which has been made 
in other tongues, among which, we 
believe, Swedish and Spanish may 
be numbered. No one acquainted 
with the subject can doubt that 
they are destined to appear, and 
that at no distant period, in all the 
more important languages of Europe 
and the East. 

It is known that there are disciples 
of Swedenborg in Russia, Sweden, 
Denmark, several of the German States, 



CABELL AND EICH. 



355 



Switzerland, in France, Great Britain, 
in the United States, in several of the 
West India Isles, in India, in Australia, 
at the Cape of Good Hope, and at one 
or two points in South America. On 
the continent of Europe they generally 
continue, in the absence of religious 
toleration, attached to their national 
churches. In France and England 
there are two classes : those who 
remain thus undistinguished, and those 
who have separated. Their numbers, 
except in the last case, are difficult to 
be ascertained, though thought to be 
greater than the public generally are 
aware of. From hence it would appear, 
that this' doctrine has not made very 
rapid progress in the world. While its 
adherents admit the fact, it does not 
shake their faith in the truth of the 
system. As much might have been 
anticipated, from the tardy reception 
which awaited innovations in other 
branches of knowledge, though both 
true and important. We were also 
taught by our author that, for a time, 
but few would believe his report, that 
the church in its infant state would 
remain, as it were, in the wilderness, 
and encounter peculiar opposition from 
the faith which prevails in Europe. 
Another consideration is the fact, that 
these doctrines demand a reception in 
heart and life rather than an outward 
institution, and, when such is deemed 
necessary, admit of the utmost freedom 
in the form and manner. The external 
church or religion of the natural ma^i, 
is often remarkable for its rapid and 
wide extension, when it appears under 
a new development ; not so the prin- 
ciples of an internal religion, which, if 
true, must be of eternal duration, and 
comparatively difficult of reception. 
All things considered, the wonder rather 
5s, that those who announced their faith 
in the disclosures of Swedenborg, and 
in these principles, were not over- 
whelmed by the tide of obloquy which 
generally set in upon them, the deser- 
tion of friends, and the persecution with 
which they have met from surrounding 
communions. They who have en- 



deavoured to institute these doctrines 
as a "Church," have seen it exposed 
to suspicion, contempt, and ridicule in 
nearly every form that they could 
attach to a religious body. It has 
had neither wealth, nor rank, nor 
power, nor patronage, nor the prestige 
of popularity on its side. And against 
all these it has declined to use some of 
the ordinary means of propagation — it 
being a cardinal maxim with its 
teachers " always to respect the freedom 
of others," and not to press on them 
truths which they were not prepared to 
receive, and of which such had better 
remain in ignorance, lest they should 
profane them. 

The uniform and unequivocal declar- 
ation of Swedenborg was, that u his 
doctrine " was " revealed from heaven." 
But it does not, therefore, follow, that 
he anticipated any thing like a revolu- 
tionary, and certainly not an immediate, 
change in the church organization then 
extant. He points indeed to the pro- 
bability of the new dispensation being 
received by the Gentiles, rather than 
the nations of Christendom ; and they 
who know how long the Oriental 
peoples have been stationary, how 
widely a philosophical religion was 
once extended among them, what its 
remains are at the present time, and 
how impervious they are to the opera- 
tions of Christian missions, must regard 
such an expectation with profound 
interest. Be this as it may, his views 
were freely imparted to the bishops of 
his own country ; and as Germany had 
been the cradle of the Reformation, and 
Britain was then, as now, the centre of 
Protestant activity, his works were 
presented to the ecclesiastical authori- 
ties of both countries. Thus, as Chris- 
tianity had been first offered to the 
Jews, so were its internal doctrines now 
held out to the Christians. They were 
in general coldly received by the digni- 
taries, who have ever been ulti'a-conser- 
vative; but from a few of the inferior 
clergy, and more of the laity, the boon 
met with a more grateful reception. 
These, weary of all other teaching, 



356 



THE NEW JERUSALEM CHURCH. 



recognized this new and brilliant light. 
These men were not ignorant of the 
past, or of what still survived, and yet 
they accounted this wonderful body of 
doctrine as the greatest spiritual trea- 
sure, committed, though it might be, 
to earthen vessels. They regarded it 
as a complete rule of faith, and, when 
considered in that aspect, as probably 
the last hope of the world. On them, 
therefore, under Providence, seemed to 
devolve the responsibility of providing 
an organization which should diffuse 
and preserve for posterity what had 
afforded such perfect satisfaction to 
themselves. A torch had been thrown 
to the church in its hour of darkness. 
Those who should have been the first 
to welcome and cherish its flame, had 
neglected or shrunk from it. What 
then remained to those who dreaded to 
see it expire, or to provoke its with- 
drawal, but to proceed without the 
sanction of their superiors, and to 
commit it for safe keeping to less timid 
or more faithful hands V 

Such, at least, was the reasoning by 
which the advocates of a new ecclesias- 
tical organization were guided to their 
conclusions. In December, 1783, a 
meeting of the admirers of Swedenborg's 
writings had been called in London by 
advertisement. Five individuals assem- 
bled. Wishing to promote the know- 
ledge and practice of the doctrines 
contained in those works, they con- 
tinued their meetings for the purpose 
of reading and conversation, at regular 
intervals during several years, by which 
time their number had increased to 
something more than thirty. At 
length, in April, 1787, they resolved 
to form themselves into a more regular 

The Articles of Faith agreed upon oy a General Conference of Ministers 
and Laymen, held annually in England, are as follows : — 



society, and, a minority having deter- 
mined on a step which the others 
thought premature, public worship was 
commenced, and the beginning of a 
new ministry resolved upon. Two 
of their number, who had been disciples 
of Wesley and preachers in his con- 
nexion, were first ordained, Mr. 
Robert Hindmarsh, who had been 
chosen by lot, officiating ; and from 
this origin have been derived most of 
the ordinations which have since taken 
place in England and America. 

Most of the societies, both in Europe 
and America, use a form of worship, 
public and private. That first used in 
England was a modification of the 
National Church service. They have 
now, after several changes, one that 
better expresses their doctrinal views. 
The present American service is simple, 
and consists entirely of selections from 
Scripture, with chants and glorifica- 
tions ; but, as already intimated, the 
New Church, announced by Sweden- 
borg, cannot be regarded as identical 
with any external form whatever, and 
where one is adopted, its doctrines 
admit of every variety in this respect, 
and inculcate only that unity which is 
produced by charity. Hence, almost 
every form has, in fact, prevailed, and 
many individuals, who are conscien- 
tious receivers of these verities, have 
preferred absolute independence. In a 
word, the new dispensation is the new 
and holy light kindling in the hearts of 
all men throughout the world, heathen 
or Christian ; and they who know and 
acknowledge its source are only the 
more responsible servants of the New 
Jerusalem. 



1. " That Jehovah God, the Creator 
and Preserver of heaven and earth, is 
Love Itself, and Wisdom Itself, or Good 
Itself, and Truth Itself: That he is One 
both in Essence and in Person, in 
whom, nevertheless, is the Divine 
Trinity of Father, Son, and Holy 



Spirit, which are the essential Divinity, 
the Divine Humanity, and the Divine 
Proceeding, answering to the soul, the 
body, and the operative energy in man : 
and that the Lord and Saviour Jesus 
Christ is that God. 
2. "That Jehovah God Himself 



CABELL AND RICH. 



357 



descended from heaven as Divine 
Truth, which is the Word, and took 
upon him Human Nature, for the 
purpose of removing from man the 
powers of hell, and restoring to order 
all things in the Spiritual world, and 
all things in the Church : That he 
removed from man the powers of hell, 
by combats against and victories over 
them, in which consisted the great 
work of Eeclemption: That by the 
same acts, which were his temptations, 
the last of which was the passion of the 
cross, he united, in his Humanity, 
Divine Truth to Divine Good, or 
Divine Wisdom to Divine Love, and so 
returned into his Divinity in which he 
was from eternity, together with and 
in his Glorified Humanity, whence he 
for ever keeps the infernal powers in 
subjection to himself, and that all who 
believe in him, with the understanding, 
from the heart, and live accordingly, 
will be saved. 

3. "That the Sacred Scripture, or 
Word of God, is Divine Truth Itself, 
containing a spiritual sense heretofore 
unknown, whence it is Divinely inspired 
and holy in every syllable, as well as a 
literal sense, which is the basis of its 
spiritual sense, and in which Divine 
Truth is in its fulness, its sanctity, and 
its power, thus that it is accommodated 
to the apprehension both of angels and 
men: That the spiritual and natural 
senses are united by correspondences 
like soul and body, every natural 
expression and image answering to, 
and including, a spiritual and Divine 
idea : and thus that the Word is the 
medium of communication with heaven, 
and of conjunction with the Lord. 

4. "That the government of the 
Lord's Divine Love and Wisdom is the 
Divine Providence, which is universal, 
exercised according to certain fixed 
laws of order, and extending to the 
minutest particulars of the life of all 
men, both of the good and of the evil : 
That in all its operations it has respect 
to what is infinite and eternal, and 
makes no account of things transitory, 
but as they are subservient to eternal 



ends ; thus, that it mainly consists with 
man, in the connection of things 
temporal with things eternal, for that 
the continual aim of the Lord, by his 
Divine Providence, is to join man to 
himself, and himself to man, that he 
may be able to give him the felicities 
of eternal life : and that the laws of 
permission are also laws of the Divine 
Providence, since evil cannot be pre- 
vented without destroying the nature of 
man as an accountable agent, and 
because, also, it cannot be removed 
unless it' be known, and cannot be 
known unless it appear ; thus, that no 
evil is permitted but to prevent a 
greater, and all is overruled by the 
Lord's Divine Providence for the 
greatest possible good. 

5. "That man is not life, but is 
only a recipient of life from the Lord, 
who, as he is Love Itself, and Wisdom 
Itself, is also Life Itself, which life is 
communicated by influx to all in the 
spiritual world, whether belonging to 
heaven or to hell, and to all in the 
natural world, but is received differently 
by every one, according to his quality 
and consequent state of reception. 

6. " That man, during his abode in 
the world is, as to his spirit in the 
midst between heaven and hell, acted 
upon by influences from both, and thus 
is kept in a state of spiritual equilibrium 
between good and evil, in consequence 
of which he enjoys free-will, or freedom 
of choice, in spiritual things as well as 
in natural, and possesses the capacity 
of either turning himself to the Lord 
and his kingdom, or turning himself 
away from the Lord, and connecting 
himself with the kingdom of darkness : 
and that, unless man had such freedom 
of choice, the Word would be of no use, 
the Church would be a mere name, 
man would possess nothing by virtue 
of which he could be conjoined to the 
Lord, and the cause of evil would be 
chargeable on God himself. 

7. " That man at this day is born 
into evil of all kinds, or with tenden- 
cies towards it: That, therefore, in 
order to his entering the kingdom of 

2 A 



358 



THE NEW JERUSALEM CHURCH. 



heaven, he must be regenerated or 
created anew, which great work is 
effected in a progressive manner by the 
Lord alone, by charity and faith as 
mediums during man's co-operation: 
That as all men are redeemed, all are 
capable of being regenerated and con- 
sequently saved, every one according 
to his state : and that the regenerated 
man is in communion with the angels 
of heaven, and the unregenerate with 
the spirits of hell: but that no one is 
condemned for hereditary evil any 
further than as he makes it his own by 
actual life; whence all who die in 
infancy are saved, special means being 
provided by the Lord in the other life 
for that purpose. 

8. " That repentance is the first 
beginning of the Church in man, and 
that it consists in a man's examining 
himself, both in regard to his deeds and 
his intentions, in knowing and ac- 
knowledging his sins, confessing them 
before the Lord, supplicating him for 
aid, and beginning a new life : that to 
this end, all evils, whether of affection, 
of thought, or of life, are to be ab- 
horred and shunned as sins against 
God, and because they proceed from 
infernal spirits, who, in the aggregate, 
are called the Devil and Satan; and 
that good affections, good thoughts, 
and good actions, are to be cherished 
and performed, because they are of 
God and from God : that these things 
are to be done by man as of himself; 
nevertheless, under the acknowledgment 
and belief that it is from the Lord 
operating in him and by him : that so 
far as man shuns evils as sins, so far 
they are removed, remitted, or for- 
given ; so far also he does good, not 
from himself, but from the Lord ; and 
in the same degree he loves truth, has 
faith, and is a spiritual man : and that 
the decalogue teaches what evils are 
sins. 

9. " That Charity, Faith, and Good 
Works are unitedly necessary to man's 
salvation, since charity without faith 
is not spiritual but natural, and faith 
without charity is not living but dead, 



and both charity and faith without 
good works are merely mental and 
perishable things, because without use 
or fixedness : and that nothing of faith, 
of charity, or of good works is of man, 
but that all is of the Lord, and all the 
merit is his alone. 

10. " That Baptism and the Holy 
Supper are sacraments of Divine insti- 
tution, and are to be permanently 
observed, — Baptism being an external 
medium of introduction into the Church, 
and a sign representative of man's 
purification and regeneration, and the 
Holy Supper being an external medium, 
to those who receive it worthily, of 
introduction as to spirit into heaven, 
and of conjunction with the Lord, of 
which also it is a sign and seal. 

11. "That immediately after death, 
which is only a putting off of the 
material body never to be resumed, 
man rises again in a spiritual or sub- 
stantial body, in which he continues to 
live to eternity, in heaven if his ruling 
affections and thence his life have been 
good, and in hell if his ruling affections 
and thence his life have been evil. 

12. " That now is the time of the 
Second Advent of the Lord, which is 
a coming, not in Person, but in the 
power and glory of his Holy Word : 
that it is attended, like his first coming, 
with the restoration to order of all 
things in the spiritual world, where the 
wonderful Divine operation, commonly 
expected under the name of the Last 
Judgment, has in consequence been 
performed, and with the preparing of 
the way for a New Church on the 
earth, — the first Christian Church 
having spiritually come to its end or 
consummation through evils of life and 
errors of doctrine, as foretold by the 
Lord in the gospels : and that this 
New or second Christian Church, which 
will be the Crown of all Churches, and 
will stand for ever, is what was repre- 
sentatively seen by John when he 
beheld the holy city, New Jerusalem, 
descending from God out of heaven, 
prepared as a bride adorned for her 
husband." 



MAHOMETANISM. 



- NAMES AND TERMS. 

The name of the founder of the Ma- 
hometan faith, is variously rendered 
Mohammed, Mahommed, Muhummad, 
and Mahomet. Mohummud is probably 
the orthography most nearly represent- 
ing the Oriental pronunciation : but, in 
this sketch, that of Mahomet is pre- 
ferred, as the most familiar to the eye 
of the English reader. The prophet was 
born at Mecca, in Arabia, on the 10th 
November, 570, of the Christian era ; 
or, according to other authorities, on the 
21st April, 571. A peculiarly notable 
incident in his career was his flight 
from his native city, where his life was 
threatened, to Yatreb — afterwards named 
Medina, or the city of the Prophet. This 
event took place on the 16th July, 622 ; 
and has, ever since, been adopted as the 
Mahometan era, termed the Hejira or 
Hejra, from which, in Mahometan coun- 
tries, all events are dated. 

The word Islam denotes " an entire 
devotion to the will of another," and 
from this the Arabians derived the term 
Moslem or Muslim, i. e., one who has 
entirely submitted himself to the will of 
God, and is, consequently, "in a state 
of salvation" (Salam or Aslama.) The 
dual, Muslimdni, has most commonly 
been substituted for these terms by East- 
ern nations ; and hence the various forms 
of that name employed by European 
writers — of Muselman, Mussulman, 
Mussulmans, Musselmen, &c, as ap- 
plied to the professors of the Mahometan 
faith. 

The term Koran, applied to the Ma- 
hometan scriptures, is derived from an 
Arabic verb, signifying " to read," and 



properly means " the reading," or "the 
lecture." The syllable al, in the word 
Alkoran, is the Arabic article "the," and 
ought to be omitted, when the English 
article is prefixed. The Koran is also 
occasionally called A I Moshdf, " the vo- 
lume," and AlKitab, "the book," a term 
corresponding with that of " Bible." 

In addition to the Koran, or " writ- 
ten law," there exists an apocryphal 
collection of maxims and precepts said 
to have been orally delivered by the 
prophet, and hence called the Sonna 
(Soona), or " Oral law." Those who 
hold this volume to be of equal validity 
with the Koran, are termed Sonnites 
or Soonites, and those who reject it, 
Schi-ites or Sheeites. Between these 
sects a bitter hostility exists, often 
breaking out — particularly on the oc- 
casion of great festivals — into deeds of 
violence and murder. The Soonites 
wear white, and the Schi-ites red tur- 
bans. Hence the name applied to the 
latter of Kussilbachi (Kuzzilbashes), or 
" Red heads." 

Mahometan writers divide their reli- 
gion (or Islam) iuto two parts — the 
first they term Imdn (faith or theory) ; 
and the second Din (religion or prac- 
tice.) The articles under the former 
head are — 1st, Belief in God ; 2d, In 
his Angels ; 3d, In his Scriptures, (i. e., 
the Koran) ; 4th, In his Prophets; 5th, 
In the Resurrection and Day of Judg- 
ment ; and, 6th, In Predestination. 

Under the head of practice are, 1st, 
Prayer, with preparatory washings and 
purifications; 2d, Almsgiving; 3d, Fast- 
ing ; and 4th, the Pilgrimage to Mecca. 



360 



MAHOMETANISM. 



1. — FAITH IN GOD. 

The Divine Nature. — Mahometan- 
ism emphatically proclaims that there 
is but one God, the Creator and gover- 
nor of the universe — -omnipresent, eter- 
nal, omniscient, omnipotent — most holy, 
wise, good, and merciful. Thus apos- 
trophises the Koran: — "God! there is 
no God but he, the living, the self- 
subsisting ; ... he knoweth that which 
is past, and that which is to come; 
... his throne is extended over hea- 
ven and earth, and the preservation of 
both is no burden to him. He is the 
high and mighty." (Koran, ch. 6th.) 
And, again, " He hath spread the earth 
as a bed for you, and the heaven as a 
covering ; and hath caused water to 
descend from heaven, and thereby pro- 
duced fruits for your sustenance. . . . 
He directeth whom he pleaseth into the 
right way. God knoweth that which 
ye do . . . aud whether ye manifest 
that which is in your minds, or conceal 
it, God will call you to account for it, 
and will forgive whom he pleaseth, and 
will punish whom he pleaseth ; for God 
is almighty. Your God is one God ; 
there is no God but he — the most mer- 
ciful. (Koran, ch. 2d.) 

The Divine Unity. — In the creed of 
Islam the Christian doctrine of the Trin- 
ity is distinctly repudiated. In the 
Mahometan Confession of Faith, it is 
declared, " As he never begot any per- 
son whatsoever, so he himself was be- 
gotten by none : as he never was a son, 
so he never hath been a father." So 
the Koran, — " God is one, the eternal 
God ; he begetteth ' not, neither is he 
begotten," (ch. 112) ; and, in solemnly 
pronouncing the usual formula of his 
faith, the devout Moslem — to signify 
his belief in the Divine Unity — held up 
one finger and exclaimed, " La illaha 
il Allah !" i. e. " There is no God but 
God :" but, at the same time, to indi- 
cate the divine mission of the prophet, 
he added, " Mahommed Resoul Allah !" 
i. e., "Mahomet is the prophet of 
God !" 

Idolatry and Creature Worship. — 
In their search after the true ideal of 



the divine Nature, the faithful are di- 
rected to the works of creation and the 
benign agencies of providence — to the 
sun and stars, to the clouds, to the rain 
and winds, and their vivifying influences 
on the animal and vegetable world — as 
u signs to people of understanding." 
(Koran, ch. 2d.) But, looking to the 
mutability and the limited existence 
and duration of all mere earthly and 
sensible objects, idolatry and creature- 
worship are denounced as suggesting low 
and unworthy ideas of the Divine na- 
ture and character. " Whatever rises," 
says the Koran, " must set ; whatever 
is born, must die ; and whatever is cor- 
ruptible, must decay and perish," (ch. 
6th.) On such grounds, the worship 
of saints and images, and the use of 
pictorial or other representations of liv- 
ing things was strictly forbidden. 

2. — FAITH IN ANGELS. 

The belief in angels, which from time 
immemorial had been universal through- 
out the East, was adopted into the creed 
of Islam. They were contemplated as 
spotless ethereal beings, of resplendent 
form and beauty, created out of the 
pure element of fire, and free from the 
gross appetites and passions of huma- 
nity. It was believed that they neither 
eat nor drink, nor propagate their spe- 
cies ; and such as entertained any con- 
trary idea, or regarded them with 
sentiments of irreverence or hatred, 
were denounced as infidels. They held 
various ranks and offices in the celestial 
service : some being represented as 
adoring before the throne of Allah, in 
different postures and attitudes — some 
hymning his praises — while others are 
waiting to fulfil his behests, or are en- 
gaged in interceding for mankind. 

Among the angelic hierarchy, four 
archangels hold the principal place. 
To Gabriel, who is distinguished by 
different titles (such as the Holy Spirit, 
the Angel of Revelations, &c.) is as- 
signed the office of recording the Divine 
decrees; Michael is regarded as the 
patron and tutelary angel of the Jews ; 
Azrael is designated as the Angel of 



JOHN BELL. 



36J 



Death, whose function it is to separate 
men's souls from their bodies ; and lz- 
rafil is commissioned to perform the 
office of trumpeter at the general resur- 
rection. 

Besides the four favoured angels just 
referred to, (on whom the principal 
duties and honours of the Divine govern- 
ment are understood to devolve), there 
is a host of inferior spirits, who are re- 
presented as interesting themselves in 
the affairs of men. Over the living is 
placed an order of these, called Moaki- 
bat (from their taking each other's 
places in succession), who are employed 
in watching over, and taking note of 
their daily and hourly conduct. One 
of these angelic sentinels is placed on 
the right, and another on the left of 
each individual; and, at the close of 
each day, they carry a written report 
up to the court of heaven, their places 
meanwhile being taken by similar func- 
tionaries, who succeed them. There is 
also a peculiar class of angels, who are 
described as holding an inquest, in the 
sepulchral chambers, over the faith of 
the departed ; while others are employed 
in rewarding or punishing according to 
the verdict found, and the decision pro- 
nounced in each case. 

In addition to these there is an order of 
beings, holding an intermediate place 
between men and angels, called Jinn 
or Genii. The Mahometan notions re- 
garding them appear to have been 
borrowed from the Hebrews, Magi, 
and Sabaeans. Like the other an- 
gels, they are represented as created of 
fire ; but, unlike them, they eat and 
drink, and propagate their species, and 
are also subject to death. Some of 
them are good, and others bad ; so that 
Mahomet is considered to have been 
sent for their regeneration as well as 
that of the human race. They are of 
different ranks and degrees ; some being 
distinctively called Jin, others Peri or 
Fairies, and others Takwins or Fates. 

Prominent among the angelic host 
was the once glorious angel Azazil or 
Lucifer; who, having disobeyed the 
Divine command to worship Adam, on the 



ground that he, the fire-created, should 
not be called upon to bow down to a 
being formed of clay, was driven out of 
paradise, and his name changed to 
Eblis, signifying despair. To his 
agency, also, the Koran attributes the 
expulsion of our first parents from 
paradise. " Satan caused them to for- 
feit paradise, and turned them out of 
the state of happiness wherein they had 
been ; whereupon we (i. e. God) said, 
Get ye down, the one of you an enemy 
unto the other, and there shall be a 
dwelling-place for you on the earth, and 
a provision for a season." (Koran, 
chap. 2.) The Genii, above referred 
to, having given way to the general 
corruption that prevailed, Eblis is de- 
scribed as driving them into exile in a 
remote region of the earth, where he 
continued to exercise dominion over 
them. 

3. — THE SCRIPTURES, OR KORAN. 

As to the Koran, Mahometans were 
required to believe that it was not the 
work of the Prophet himself, but that 
it was an emanation from " the very 
essence of God ;" that it was preserved 
from all eternity, near the throne of 
God, on a vast table, called " The pre- 
served Table," on which were also in- 
scribed the Divine decrees relating to all 
events, both past and future ; and that 
the angel Gabriel was sent down with a 
transcript from it to the lowest heaven, 
whence he revealed it to Mahomet, from 
time to time, in successive portions, as 
circumstances required. A view, how- 
ever, of the entire volume of Scripture, 
bound in silk, and adorned with pre- 
cious stones, was vouchsafed to the 
Prophet once a-year ; and during the 
last year of his life he was twice indulged 
with that privilege. 

Although signs from heaven were 
often demanded of him by the sceptical, 
Mahomet did not pretend (unless, in- 
deed, we except his mysterious inter- 
view with the angel Gabriel) to authen- 
ticate his Divine mission by the working 
of miracles. He seemed rather to rely 
on the internal evidence of the Koran 



362 



MAnOMETANISM. 



itself. " This Koran," says he, " could 
not have been composed by any except 
God . . . Will they say Mahomet hath 
forged it ? Answer — Bring, therefore, 
a chapter like unto it ; and call whom 
you may to your assistance, besides 
God, if ye speak truth." (Koran, chap. 
10.) "Say, verily, if men and Genii 
were purposely assembled, that they 
might produce a book like this Koran, 
they could not produce one like it, al- 
though the one assisted the other." 
(Koran, chap. 17.) To stop the mouths 
of gainsayers, however, some of his 
more enthusiasticfollowers have credited 
him with miracles, to which his own 
writings nowhere lay claim: for ex- 
ample, that stones, trees, and animals 
proclaimed him aloud to be the Prophet 
of God : and that, at his command, the 
moon descended from heaven, entered 
the right sleeve of his mantle, and came 
out by the left ; then, as it re-ascended 
towards heaven, split into two parts, 
which at length re-united into one orb 
as before. 

The Koran does not assume to be the 
sole and exclusive revelation which God 
has vouchsafed to man, although it is 
held to be the only one whose perfect 
authenticity is to be relied on. Accord- 
ing to Sale, "the Mahommedans are 
taught by the Koran that God, in divers 
ages of the world, gave revelations of 
his will in writing to several prophets, 
the whole, and every word of which, it 
is absolutely necessary for a good Mos- 
lem to believe. The number of these 
sacred books was, according to them, 
104 ; of which 10 were given to Adam ; 
50 to Seth; 30 to Edris or Enoch ; 10 
to Abraham ; and the other 4 being the 
Pentateuch, the Psalms, the Gospel, 
and the Koran, were successively deli- 
vered to Moses, David, Jesus, and Ma- 
homet ; which last, being the seal of 
the prophets, those revelations are now 
closed, and no more are to be expected. 
All these Divine books, except the four 
last, they agree to be now entirely lost, 
and their contents unknown. And 
these four, the Pentateuch, Psalms, and 
Gospel, they say, have undergone so 



many alterations and corruptions, that 
though there may possibly be some part 
of the true Word of God therein, yet no 
credit is to be given to the present copies 
in the hands of the Jews and Christians." 
Of the Pentateuch, the Gospel, and the 
Koran, it is said, " God has promised 
that he will take care of the latter, and 
preserve it from any addition or dimi- 
nution ; but that he left the two others 
to the care of men." 

The Koran is divided into 114 Suras 
(Sowar) or chapters, each, with a single 
exception, headed by the form of words 
termed Eismillah, " In the name of the 
most merciful God," a formula which 
is prefixed to all their books and writ- 
ings, and is also pronounced by Mus- 
sulmans before all important actions, 
and even before some of no great im- 
portance, such as the slaughtering of 
an animal, or on the commencement of 
reading. The different chapters are 
distinguished by such grotesque titles 
as " The Star,"" Smoke," "Thunder," 
" The Cow," " The Bee," " The Pen," 
"The Slanderer," " The Mountain," &c. 
— these words being said to have been 
the first revealed to the Prophet in the 
chapters to which they are prefixed. 

The Revelation of the Koran having 
been made in fragmentary portions, 
frequently without any obvious coher- 
ence or connection, the whole was left, 
at the Prophet's death, in a very con- 
fused and undigested state. It is sup- 
posed to have been compiled, as it 
stands at present, by his successor, Abu 
Bekr, who is said to have collected the 
whole, not only from the palm-leaves 
and skins on which the different por- 
tions had been written, but also from 
the recitations of those who had com- 
mitted them to memory. Being not 
only the rale of faith, but also of prac- 
tice, in morals and jurisprudence, the 
Koran is regarded with the utmost 
reverence by all true Moslems. They 
never touch it without previous purifi- 
cation ; they never, if they can help it, 
allow it to pass into the hands of an 
infidel ; they never hold it below their 
girdles ; they swear by it ; they take it 



JOHN EELL. 



363 



with tiiem to the wars, and consult it 
for omens on all important occasions ; 
and, when they can, they have it splen- 
didly bound, and adorned with gold and 
and precious stones. 

4. — BELIEF IN TIIE PROPHETS. 

As Mahomet did not hold the Koran 
to have been the only revelation, neither 
did he claim to have been the only pro- 
phet sent from heaven. According to 
Mahometan belief, there had been, be- 
fore himself, no fewer than about 200,000 
prophets and apostles sent, at different 
times, to reclaim mankind. Six of these, 
viz. ; Adam, Noah, Abraham, Jesus and 
Mahomet, hold the first place, as hav- 
ing been the revealers of new laws and 
dispensations — each successive dispen- 
sation abrogating, where they disagree 
with it, all those that came before. To 
Abraham and Jesus, in particular, a 
high rank is assigned ; but Mahomet, as 
the last and final messenger from hea- 
ven, is proclaimed the highest and most 
illustrious of all. He frequently declares 
the identity of his doctrines and pre- 
cepts with those of the Old and New 
Testaments, to which he considered his 
own revelation to be only supplementary. 
Of Abraham he says, — "The patriarch 
was neither a Jew nor a Christian ; for 
he believed in the unity of God ; he was 
a religious Moslem and the friend of God, 
as the Islam is nothing more than the 
faith of Abraham." (Kor. cli. 2.) The 
same spirit of religious eclecticism leads 
him to speak of our Saviour as follows : 
" Verily, Christ Jesus, the son of Mary, 
is the apostle of God ; and his word 
which he conveyed unto Mary, and a 
spirit proceeding from him, honourable 
in this world and the world to come." 
(Kor. ch. 3.) He even speaks of him- 
self as "the paraclete" or "comforter" 
whom Christ promised to send to his 
followers after his ascension : — " Jesus, 
the son of Mary, said — 0, children of 
Israel, verily, I am the apostle of God 
sent unto you, confirming the law which 
was delivered before me, and bringing 
good tidings of an apostle that shall 
come, after me, whose name shall be 



Ahmed." (Kor. ch. 61.) It is to be 

observed that this last name is the same 
as Mahomed ; and he accounts for the 
discrepancy between this passage and 
that in the received version of the Gos- 
pel, by insinuating that the latter is a 
" deviation" from the original text. 

5. — FAITH IN THE RESURRECTION AND 
FINAL JUDGMENT. 

The Sepulchral Inquest. — According 
to the Mahometan belief, the first ordeal 
undergone after death, is the inquest of 
the sepulchre. The approach of two 
sable angelic inquisitors, Monker and 
Nakir, is announced by Azrael to the 
deceased, who, on their arrival, is de- 
sired to sit up in his tomb, and answer 
to their interrogatories regarding his 
faith in God and the prophet. Should 
the answers prove satisfactory, his body 
is allowed to rest in peace : if not, he is 
beaten about the temples with iron 
maces, till his cries are heard through- 
out the whole heaven ; and, thereafter, 
he continues to be tortured till the re- 
surrection, by ninety-nine seven-headed 
dragons. 

The Interval. — The next posthumous 
stage is that called Berzakh, or the in- 
terval between death and the resurrec- 
tion — when the souls of the faithful are 
represented as being conveyed by two 
angels to heaven — where those of the 
prophets are, at once, admitted to 
paradise ; those of the martyrs are, 
intermediately, lodged in the bodies of 
green birds which eat of the fruits and 
drink of the waters of paradise ; while 
the souls of the third, or remaining 
classes of believers, are variously repre- 
sented as dwelling, in peace, near their 
tombs, resting tranquilly at the bottom 
of the well Zemzem, or inhabiting the 
forms of white birds which have their 
haunts near the celestial throne. As to 
the souls of infidels, they are believed 
to be first presented, for admission, by 
the angels, at the gates of heaven : but, 
being at once disowned as filthy and 
polluted, they are then offered to the 
earth; where, being also rejected, they 
are cast down to the seventh earth— 



364 



MAHOMETANISM. 



there to be thrown under the devil's jaw, 
or into a dungeon under a green rock 
called Sajin. 

The Resurrection. — Mahomet did 
not profess to know the time of the re- 
surrection — even the angel Gabriel, he 
says, being unable to enlighten him on 
that point : but he specifies two kinds 
of signs — the greater and lesser — by 
which its approach might be foretold. 
Among the lesser are the decay of faith 
among men ; the prevalence of social 
disorganization, accompanied with tu- 
mults and wars ; and the extension of the 
city of Medina till it should reach even 
unto Yabal. Among the greater signs 
are the coming of Antichrist, who is to 
be one-eyed, and marked on the fore- 
head with the letters K. F. E., (i. e., 
Kafir or Infidel) ; the descent of Jesus 
near the White Tower to the east of 
Damascus ; the appearance of a gigan- 
tic monster which is to rise out of the 
earth in the temple of Mecca — with a 
body compounded of members from all 
kinds of animals ; a great smoke over- 
spreading the whole earth ; an eclipse 
of the moon ; a change in the course of 
the sun from west to east, &c. Although 
some Mahometans maintain that the 
resurrection will be merely spiritual, 
Mahomet himself taught that after the 
dissolution of other parts of the body, 
the os coccyx or rump-bone would still 
remain as the nucleus round which these 
would ultimately re-unite to form the 
original body. The first decisive warn- 
ing of the resurrection will be the first 
blast from the trumpet of Izrafil, called 
" the Blast of Consternation." At this 
blast, the angels, who are represented as 
holding up the sun, moon, and stars, in 
their places in the heavens, will be struck 
dead ; the stars themselves, and other 
luminaries, will fall into the sea, and 
the whole universe will be darkened; 
the sea itself will be turned into flames 
and dried up ; the towers and moun- 
tains and every thing on earth will be 
precipitated in one universal crash ; 
while the men and animals then exist- 
ing will become frantic with terror, — 
and, notwithstanding their incongruous 



natures, will rush together into one place 
for mutual protection. The second trum- 
pet blast will be that of " Extermina- 
tion" — at the sound of which the 
lives of all creatures, terrestrial and 
celestial, except such as God may 
be pleased to exempt, will in an 
instant be extinguished — the last to 
die being Azrael, the angel of death. 
The third blast will be " the Blast of 
Resurrection," when Izrafil shall, at the 
command of God, summon together the 
souls of men from every quarter. These 
he will receive into his trumpet ; and, 
on his blowing the final blast, they will 
swarm forth like bees — filling the whole 
space between heaven and earth — all 
proceeding in search of their respective 
bodies, which they will now be allowed 
to re-animate — and the first so re-ani- 
mated, will be that of the prophet him- 
self. The bodies of men will then be 
left to sleep in their sepulchres till the 
last trump. 

After this intermediate sleep, all man- 
kind will rise "bare-footed, naked, and 
un circumcised," as when they were born. 
According to Mahometan tradition, be- 
lievers of a lower degree of merit will, 
after their resurrection, be destined to 
go on foot ; -while those of a higher 
order will be privileged to ride on 
"white, winged camels, with saddles of 
gold." The infidel and the ungodly, on 
the other hand, will be doomed to 
grovel with their faces on the ground. 
Some of them will appear in the form 
of asses, some in that of swine, and 
others, again, in the most fearfully 
monstrous shapes — with inverted heads, 
distorted limbs, &c. While they are 
waiting for judgment, the good w T ill 
be protected by the shadow of God's 
throne ; but the wicked will be exposed 
to various fearful sufferings, such as 
from an agonizing sweat produced part- 
ly by their mutually jostling and tramp- 
ling on one another, and partly by the 
near approach of the sun, which will be 
no farther than a mile off — or as some 
say, the length of a bodkin — so that 
their brains will boil in their skulls as 
in a pot. 



JOHX BELL. 



365 



Tf)e Judgment. — After a time God 
will appear as judge, enveloped in clouds 
and surrounded by groups of angels. The 
books kept by the guardian angels will 
then be produced — some say each in- 
dividual will be furnished with the re- 
cords of his own case — and every one 
will then be put on his trial as to his 
thoughts, words and actions, while in 
this world. Various answers and de- 
fences will be made by the accused — 
the external organs and the inward pro- 
pensities mutually accusing each other 
as the authors of the particular sins 
charged. As to the length of the day 
of judgment, the Koran in one place 
makes it 1000, and in another 50,000 
years. 

The next step in the judicial process 
will be the ordeal of the Balance and 
the Bridge. According to some, the 
Balance of Justice, which is represented 
as of such magnitude that one scale will 
hang over heaven and the other over 
hell, will be held by the angel Ga- 
briel. But others say that two angels 
named Mohr and Sorush will stand at 
the extremity of the bridge called in the 
Arabic Al Serat, which is described as 
spanning the gulf of hell, and so narrow 
that it is " finer than a hair, and sharper 
than the edge of a sword," and that the 
former angel, who represents the Divine 
Mercy, will hold a balance in his hand 
to weigh the actions of men, when those 
whose good works are found to prepon- 
derate, even by the weight of a hair, 
will, at once, be allowed to pass over 
into Paradise ; while those whose evil 
actions preponderate will, by the other 
angel, who represents God's Justice, be 
at once driven headlong over the bridge 
into the depths of hell beneath. 

Hell. — Hell is divided into seven dis- 
tinct storeys or compartments, one below 
another, where sinners suffer punish- 
ments differing in intensity and duration 
accordino; to the magnitude of their 
offences : but in no instance does it ap- 
pear that the Mahometan religion dooms 
any class of sinners — at least, of Maho- 
metan sinners — to an eternity of pun- 
ishment. The upper storey, to which 



the name Jehennem more strictly 
applies, is allotted to wicked Ma- 
hometans, a lower storey is assigned to 
the Jews, another to Christians, &c, 
while the lowest and most dismal of all 
is reserved for hypocrites. The tortures 
of hell are variously described, the prin- 
cipal agents being extreme cold and 
heat, and one of the least punishments 
being that of wearing shoes of fire. 

There is also a kind of Umbo, or 
intermediate state between hell and 
heaven, called Al Araf. The breadth 
of this partition is so inconsiderable 
that the blessed and the damned are 
represented as conversing with one an- 
other across it. It seems a hell to the 
former and a heaven to the latter, and is 
supposed to be occupied chiefly by those 
whose good and evil actions exactly 
balance each other. By the perform- 
ance, however, of an act of adoration, 
the scale is turned in their favour, and 
they consequently become entitled to 
admission into Paradise. 

Paradise. — The first taste of the 
sweets of Paradise which the righteous 
will enjoy, after passing the sharp 
bridge, will be a draught of delicious 
water from the "Pool of the Prophet," 
of which it is said that he who drinks 
will never thirst again. This pool is 
described as being fed by two pipes 
from " Al Kauthur," one of the rivers 
of Paradise, whose waters are " whiter 
than milk or silver, and more odorifer- 
ous than musk, with as many cups set 
round it as there are stars in the firma- 
ment." 

Paradise is situated in the seventh 
heaven immediately under the throne of 
God. It is usually termed " Al Jannat," 
or the Garden. Its soil is variously de- 
scribed as consisting of the finest wheaten 
flour, or of saffron. " Its stones are 
pearls and jacinths, and the walls of its 
buildings are enriched with gold and 
silver. The trunks of its trees are all 
of gold ; and among these is a remark- 
able one called Tuba, or the tree of 
Happiness." It is of prodigious ex- 
tent ; and its branches will, of them- 
selves, stretch out to the hand of him 



366 



MAHOMETANlSM. 



who would gather, not only all kinds of 
delicious fruits, but even the flesh of 
birds ready dressed, and the richest 
green garments, besides furnishing him, 
if required, with beasts to ride on ready 
saddled and bridled, and adorned with 
the richest trappings. From the root of 
this tree the rivers of Paradise take their 
rise — some flowing with water, some 
with milk, some with wine, and others 
' with honey — having their beds strewn 
with gems, and their banks covered 
with saffron. In the midst of these 
scenes, the ear is regaled with the most 
melodious sounds, and all kinds of fra- 
grant perfumes are wafted on the breeze. 
"Equally luxurious are the outward 
adornments of the denizens of Paradise. 
They are clad in the richest silks and 
brocades, and adorned with bracelets of 
gold and silver, and crowns set with 
pearls of incomparable lustre ; they make 
use of silken carpets, litters of a prodi- 
gious size, couches, pillows, and other 
furniture embroidered with gold and 
precious stones. But all these delights 
are as nothing compared with the so- 
ciety of the black-eyed nymphs of Para- 
dise — the Hur al Oyun or Houris. 
These enchanting beings are described 
as blooming in perennial youth and vir- 
ginity, free from all the frailties and de- 
fects incident to mortal women, and as 
living in a modest seclusion in the midst 
of pavilions of hollow pearls, four para- 
sangs long and as many broad. The 
very meanest in Paradise, besides the 
wives he had in this world, will be pro- 
vided with 72 others from among these 
black-eyed Houris ; he will be waited on 
by thousands of servants, and will be ban- 
quetted on every variety of the most 
exquisitely delicious meats and drinks, 
served up in dishes and goblets of the 
purest gold. 

6. — BELIEF IN PKEDESTINATION. 

The last article of the Mahometan 
creed is the doctrine of predestination, 
by which all the events of a man's life, 
down to the minutest details, his pros- 
perity and adversity, his belief or un- 
belief, his obedience or disobedience, and 



consequently his future happiness and 
misery, are all absolutely predetermined 
by God, and written down in the pre- 
served tablets, which have been trea- 
sured up in the seventh heaven from all 
eternity. " No accident," says the 
Koran (ch. 57), " happeneth on the 
earth, or on your persons, but the same 
was entered into the book of our de- 
crees before we created it. Verily, this 
is easy with God : and this is written, 
lest ye immoderately grieve for the good 
which escapeth you, or rejoice for that 
which happeneth unto you." It results 
from this doctrine that no supposed 
exercise of free will, no human foresight 
or precaution, can avail to turn the 
course of a man's destiny ; and hence 
the formidable use made of it by the 
Prophet in inciting his warriors to battle, 
since whatever the issue might be, they 
could not well be losers. If they were 
victorious and survived, they were re- 
warded with plunder and martial re- 
nown ; if they were defeated, why should 
they grieve, since such was the will of 
Allah ; and if they fell, they straight- 
way became entitled to the heavenly 
crown of martyrdom, and would appear 
in glory at the resurrection " with their 
wounds brilliant as vermilion, and odori- 
ferous as musk." 

IL-(DIN) OR RELIGIOUS PRACTICE. 
I. — PRAYER, 

— with the Preparatory Washings 
and Purifications. — With reference to 
these ceremonial ablutions preparatory 
to prayer, Mahomet is said to have de- 
clared " that the practice of religion is 
founded on cleanliness, which is the one- 
half of the faith, and the key of prayer." 
However these ceremonies may have 
afterwards degenerated into mere out- 
ward formalism, they seem to have car- 
ried with them, originally, a strongly 
subjective import. A high Mahometan 
authority described purification as con- 
sisting not only in cleansing the surface 
of the body from all filth and pollution, 
but also in cleansing its different organs 
from all wicked habits and propensities, 



JOHN BELL. 



367 



and in purifying the heart and affections 
from every evil thought and inclination. 
There were two degrees of purification, 
the first being a total immersion of the 
body in water, which was practised after 
contact with anything unclean, such as 
a dead body ; and the other consisting 
in the washing of the face, hands and 
feet, &c, according to certain pre- 
scribed rules. This was the form of 
ablution required on all ordinary occa- 
sions, and invariably before prayer : — 
"0 true believers, when ye prepare 
yourselves to pray, rub your heads ; 
wash your faces and hands unto the 
elbows ; and your feet up to the ankles." 
(Koran ch. 5.) Where water could not 
be had, or the use of it might be in- 
convenient or injurious, the purification 
was directed to be simulated by using 
sand or fine dust instead of it. 

But what may be called the objective 
or corporeal morality of the Mahome- 
tan system did not end with mere wash- 
ing. It was enjoined on the faithful as 
an essential part of their religious prac- 
tice to comb their hair, trim their beards, 
pluck out the hair from the arm -pits, 
pare their nails, and perform the rite of 
circumcision — which latter ceremony, it 
is said, Adam was taught by the Angel 
Gabriel, " to satisfy an oath which he 
had made to cut off that flesh which, 
after his fall, had rebelled against his 
spirit." 

Of prayer Mahomet said — " It is the 
pillar of religion, and the key of Para- 
dise," and that "there could be no 
good in that religion wherein was no 
prayer." He therefore prescribed five 
stated times, daily, for the performance 
of this important duty : — 1st, in the 
morning, before sunrise ; 2d, about 
noon ; 3d, in the afternoon, before sun- 
set ; 4th, during the evening twilight ; 
and 5th, after the evening has closed in, 
and before the first watch of the night. 
No bells being used in Mahometan 
countries, notice of these stated times is 
given by the muezzins or public criers 
from the galleries of the minarets. The 
faithful Moslem then repairs either to 
the mosque, or to any other place, whe- 



ther private or public, provided it be 
clean ; and there, spreading his hand- 
kerchief before him, he kneels down, 
and turning his face towards the Kebla 
(i.e. the direction of Mecca, which in 
the mosques is indicated by a niche, 
called " al-Mehrab,") he addresses him- 
self to his devotions with a fervour 
which scarcely anything will disturb ; 
and if he should happen to spit, or 
sneeze, or cough, he considers himself 
bound to begin the whole over again. 

The prayers of the Mahometan (of 
which the more devout keep reckoning 
by the help of a rosary), consist chiefly 
of the repetition of a certain number of 
praises and ejaculations, as, " God is 
great — God is powerful — God is all 
powerful," &c, accompanied by a va- 
riety of grotesque gesticulations, the 
most characteristic being that of pro- 
strating themselves with their foreheads 
to the ground. The women perform 
their devotions by themselves, either at 
home or at the mosques, when they have 
been vacated by the men ; and all are 
directed to appear in their plainest attire. 
These religious exercises are performed 
daily ; but on Friday, the day set apart 
as the Mahometan Sabbath, they are 
varied by a sermon at the mosque. 

2. — ALMSGIVING. 

The giving of alms is one of the most 
important of the practical duties en- 
joined on the faithful Moslem. The 
Khalif Omar was wont to say that 
" prayer carries us half-way to God ; 
fasting brings us to the door of his pa- 
lace ; but alms procure us admission." 
Alms are of two kinds, legal (zakat) 
and voluntary (zadakat). The former 
were at first collected by Mahomet him- 
self, and were applied sometimes to the re- 
lief of his poorer relations and adherents, 
but more especially to the maintenance 
of his followers in the wars, " who 
fought," as he said, "in the way of 
God." About two-and-a-half per cent, 
were expected to be offered out of the 
following kinds of property, when they 
exceeded a certain amount, or had been 
in possession of the proprietor beyond a 



368 



MAHOMETANISM. 



certain fixed time : — 1st, cattle ; 2d, 
money ; 3d, corn ; 4th, fruits, viz., 
dates and raisins ; 5th, wares sold. A 
larger proportion was expected out of 
the produce of mines and fisheries ; and 
when it seemed questionable whether a 
man's wealth was honestly come by, a 
fifth part was recommended to be given. 
In addition to this, at the end of the 
fast Ramadan, every Moslem is obliged 
to give for himself, and for each mem- 
ber of his family, a measure of wheat, 
barley, rice, dates, and other necessary 
provisions. 

As to the spirit in which this duty 
was to be performed, the Koran says: — 
*' If ye make your alms to appear, it is 
well : but if ye conceal them, and give 
them to the poor, this will be better for 
you, and will atone for your sins." 
(Koran ch. 2.) 

3. — FASTING. 

Fasting was termed " a fourth part of 
the faith," and Mahomet said of it that 
it was u the gate of religion," and that 
" the odour of the mouth of him who 
fasteth is more grateful to God than that 
of musk." According to Mahometan 
authorities, " there are three degrees of 
fasting : — 1st, The restraining the belly 
and other parts of the body from satis- 
fying their lusts ; 2d, the restraining 
the ears, eyes, tongue, hands, feet, and 
other members from sin ; and 3d, the 
fasting of the heart from worldly cares, 
and refraining the thoughts from every 
thing besides God." 

The principal fast is that which is 
kept from new moon to new moon, dur- 
ing the month Ramadan, or 9th month 
of the Arabic year. While this fast 
continues, Mahometans rigorously ab- 
stain, during the whole interval between 
the break of day and sunset, from ad- 
mitting anything into the body, either 
through the mouth, or through any 
other channel whatever. They, conse- 
quently, hold the fast as broken if they 
either eat or drink, inhale perfumes, take 
an injection, bathe, or even swallow 
their spittle. It is also broken if they 
kiss, or even touch a woman : and some 



are so scrupulous that they are afraid to 
open their mouths, lest they should ad- 
mit the air too freely. But as soon as 
the evening sets in, and the priests of 
the mosques give the signal by lighting 
the lamps round the minarets, they 
straightway make up for their previous 
self-denial by an unbridled indulgence 
in the pleasures of the palate, and spend 
the remainder of the night in feasting, 
music, and merry-making. This is 
permitted to continue till the appear- 
ance of the dawn, or, as the Koran ex- 
presses it, "till they can discover a 
white thread from a black one by the 
daybreak." 

4. — THE PILGRIMAGE TO MECCA. 

Every Mahometan who can afford it, 
and is not otherwise incapacitated by 
bodily infirmities, is bound to make at 
least one pilgrimage to Mecca in the 
course of his life — a duty from the per- 
formance of which even women are not 
exempted. They so time their depar- 
ture as to arrive at certain appointed 
places in the neighbourhood of Mecca 
before the commencement of the pil- 
grim month D'hulhajja, and it is from 
these places that the pilgrimage towards 
the holy city, strictly speaking, com- 
mences. Here they assume the Ihram, 
or sacred habit, consisting only of two 
strips of coarse cloth, one being fastened 
round the middle, and the other thrown 
over the neck and shoulders, leaving 
the head bare. For the feet, only a kind 
of sandals is allowed, which must cover 
neither the heel nor the instep. While 
they wear this habit, they are forbidden 
to destroy any kind of living creature, 
except fish ; and, when necessary, cer- 
tain noxious animals, as kites, scorpions, 
and vicious dogs. So rigorously is this 
rule observed by the faithful, that the 
lives of even fleas and lice are, for the 
time, held sacred. During the pilgrim- 
age, the utmost circumspection is en- 
joined on them : they are required to 
avoid all intercourse with women, all 
obscene conversation, and all language 
or conduct that might tend to engender 
quarrels or disputes. 



JOHN BELL. 



369 



On their arrival at Mecca, the first 
ceremony, after entering the gate of the 
temple, is to perform seven circuits, at 
certain regulated paces, round the 
Kaaba, the holy of holies, or ' * House 
of God." They commence with four 
prostrations before the celebrated "Black 
Stone" placed at the south-east corner. 
This stone is set in silver, and is held 
in such reverence by the pilgrims, that 
it has been called " the right hand of 
God on earth." At the end of each cir- 
cuit, it is kissed by the pilgrim ; and 
when he is unable to reach it through 
the crowd, he touches it with the flat of 
his right hand, which he immediately 
applies to his mouth and kisses. The 
next ceremony is that of alternately 
running and walking between the hill 
of Sufa and a place called Merwa, in 
commemoration, it is said, of Hagar 
seeking for water for her son Ishmael. 
The pilgrims next proceed to the valley 
of Mina, and on the ninth day of the 
D'hulhajja they rush in a tumultuous and 
disorderly manner towards Mount Ara- 
fat. After a succession of devotional 
exercises at different places in the neigh- 
bourhood of that place, they return to 
the valley of Mina, where they throw 
seven stones at three pillars, in imita- 
tion, some say, of Adam, and others, of 
Abraham, whom tradition reports to 
have driven away the Devil by the 
same means, in the same place. On the 
tenth day, the pilgrims slay their vic- 
tims, consisting of sheep, goats, kine, or 
camels, in the valley above-mentioned, 
of which they eat part, and give the 
rest to the poor. The concluding cere- 
mony, which succeeds these sacrifices, 
is to shave their heads and cut then- 
nails, and then bury the parings aud 
the hair in the ground where the cere- 
mony was performed. 

The Haj, or Pilgrimage, is now con- 
cluded, and the pilgrim, henceforward, 
becomes a Hajji. 

III.— MORAL PRACTICE. 

As the moral and legal codes of Ma- 
hometan countries are founded on the 
maxims and precepts of the Koran, we 



present a short summary of the duties 
and obligations which these impose. 

Meats, Drinks, fyc. — Mahomet con- 
firmed, by his sanction, the practice al- 
ready existing, of eating the flesh of such 
animals as the sheep, the antelope, the 
wild cow, the ox, &c. ; but, at the same 
time, extended his permission to the eat- 
ing — hitherto forbidden — of the flesh of 
the camel. He continued the prohibi- 
tion of the Mosaic law against the use 
of the flesh of swine ; or of any animal 
that had died of itself, or that had been 
killed by a stroke, by a fall, by stran- 
gulation, or by a blow from any other 
animal. He also prohibited the prac- 
tices, not uncommon among the pagan 
Arabs of his time, of eating of the meat 
offered to idols, and of blood : and abol- 
ished the superstitious custom by which 
certain animals, such as the camel, after 
having given birth to a certain number 
of young, were then turned loose, and 
ever after exempted from being used in 
any way whatever, till they died, when 
their flesh was eaten, in some cases, 
exclusively by men ; and in others, by 
either men or women. 

The drinking of wine, and all other 
intoxicating liquors, is also forbidden in 
the Koran ; and, although they are not 
expressly mentioned, the prohibition is 
considered by the more scrupulous as 
extending to the use of such intoxicating 
substances as opium and the extract of 
hemp called bhang. It has even been 
questioned by some whether, on account 
of their stimulating properties, it should 
not also be made to include the drink- 
ing of coffee and the smoking of to- 
bacco. But the rule of abstinence is 
practically adhered to only in the case 
of wine; and Moslem indulgence even 
in that is far from being uncommon. 

Gambling. — The same passage in the 
Koran which forbids the use of wine, 
also forbids the practice of gambling ; 
and for the same reason, viz., the tend- 
ency of both to disturb the intellects, 
and to engender quarrels and disputes. 
The prohibition extended to all games 
of hazard and chance, including dice, 
cards, &c. A peculiar practice, bor- 



370 



MAHOMETANISM. 



rowed from the ancient Greeks, of di- 
vining by arrows, before entering on 
any important undertaking — a journey 
for instance — was also forbidden. The 
game of chess was permitted, as being 
exclusively a game of skill, although the 
Prophet is represented as disapproving 
of the figures or images of men and 
animals that had hitherto been used in 
playing it. Hence the Sonnites con- 
lined themselves to the use of plain, 
uncarved pieces of wood or ivory. 

Incontinence. — By the Koran, forni- 
cation, in either sex, is declared pun- 
ishable with a hundred stripes. In the 
course of time, there was added to this 
punishment, in the case of women, ban- 
ishment for a year, and even imprison- 
ment for life. By the Sonna, or tra- 
ditional law, it was decreed that an 
adulteress should be stoned. But to 
convict a woman of adultery, the evi- 
dence of four individuals (males) was 
required ; and, if they failed to prove 
the charge, they were themselves liable 
to be punished with eighty stripes ; and 
their evidence was, in all future cases, 
to be set aside as untrustworthy. 

Personal Cleanliness.— -The religious 
obligations enforcing this duty have al- 
ready been noticed under the head of 
" prayer, and the preparatory washings 
and purifications." 

Evidence. — A rigid adherence to 
truth in bearing testimony is thus so- 
lemnly inculcated in the Koran : — " 
true believers, observe justice when you 
bear witness before God, although it be 
against yourselves, or your parents, or 
relations ; whether the party be rich or 
whether he be poor ; for God is more 
worthy than them both. Therefore, 
follow not your own lust in bearing 
testimony, so that ye swerve from jus- 
tice. And whether ye wrest your evi- 
dence, or decline giving it, God is well 
acquainted with that which ye do," 
(ch. 4.) 

Contracts. — In reference to the faith- 
ful performance of contracts, the Koran 
says, — " true believers, perform your 
contracts," (ch. 5.) "If one of you 



trust the other, let him who is trusted 
return what he is trusted with, and fear 
God his Lord. And conceal not the tes- 
timony ; for he who concealeth it hath 
surely a wicked heart. God knoweth 
that which ye do," (ch. 2.) When con- 
tracts are not of the nature of mere pa- 
role or verbal engagements, it was re- 
quired that they should be reduced to 
writing before witnesses, who should be 
either two men, or one man and two 
women : and, when a written contract 
could not conveniently be drawn up, it 
was directed that pledges should be 
exacted for its fulfilment. Where the 
engagement is merely verbal, it cannot 
be enforced if a party denies, on his 
oath, his having ever entered into it. 

Usury and Debt. — The spirit of the 
Mahometan law, on these points, is em- 
bodied in the following passages : — 
"Whatever ye shall give in usury to 
be an increase of men's substance, shall 
not be increased by the blessing of 
God ; but whatever ye shall give in 
alms, for God's sake, they shall receive 
a twofold reward.'' (Koran ch. 30.) 
" true believers, fear God, and remit 
that which remain eth of usury, (viz., 
the interest due before usury was pro- 
hibited) ; but, if ye do it not, hearken 
unto war which is declared against you 
from God and his apostle : yet, if ye 
repent, ye shall have the capital of your 
money. Deal not unjustly with others, 
and ye shall not be dealt with unjustly. 
If there be any debtor under a difficulty 
of paying his debt, let his creditor wait 
till it be easy for him to do it ; but if 
ye remit it as alms, it will be better for 
you, if ye knew it. And fear the day 
wherein ye shall return unto God : then 
shall every soul be paid what it hath 
gained, and they shall not be treated 
unjustly." (Koran ch. 2.) Then fol- 
low specific regulations regarding the 
forms to be observed in the recovery of 
different kinds of debts. 

Marriage and Divorce. — According 
to the Koran, (ch. 4.), a man may have 
as many as four wives or concubines, 
but not more. Should he not find it 
convenient to marry as many as four 



JOHN BELL. 



371 



wives, he is recommended to restrict him- 
self to one — although he is permitted, 
if so inclined, to adopt as many concu- 
bines from among his female slaves as 
may be required to make up the pre- 
scribed maximum number. As to Ma- 
homet himself, he claimed the ex- 
clusive privilege, which he said also 
belonged to the prophets before him, of 
having as many wives and concubines 
as he pleased ; and no one was allowed 
to marry such of them as he might be 
pleased to divorce during his lifetime, or 
who might be left widows at his death. 
The number of wives he actually mar- 
ried was seventeen, all of them widows, 
with the single exception of Ayesha, the 
daughter of his successor Abu Bekr. 

The prohibited degrees of affinity are 
specified in the following passage : — 
" Marry not women whom your fathers 
have had to wife. Ye are forbidden to 
marry your mothers, and your daugh- 
ters, and your sisters, and your aunts, 
both on your father's and your mother's 
side, and your brother's daughters, 
and your sister's daughters, and your 
mothers-in-law, and your foster-sisters, 
and your wive's mothers, and your 
daughters - in - law, and the wives of 
your sons, and you are also forbidden to 
take to wife two sisters. (Kor. ch. 4.) 

By the Mahometan law, a man was 
allowed to separate from his wife for 
very slender reasons : but the wife was 
not permitted to take that step except 
on such serious grounds as ill-treatment, 
want of proper maintenance, &c. In the 
former case, she was allowed to retain 
her dowry ; in the latter, she was gen- 
erally made to forfeit it. A wife might 
be twice formally divorced by her hus- 
band, without any absolute necessity for 
a mutual separation, if, on farther con- 
sideration, he still hesitated about the 
expediency of that step : but if he di- 
vorced her a third time, he could not 
take her back again till she had been 
regularly married and divorced by a 
second husband. 

Inheritance. — In making a will, it 
was required to be attested by, at least, 
two witnesses, who should be Mahome- 



tans, if possible, and of the same tribe 
as the testator. 

The spirit of the regulations prescribed 
by the Koran, on this subject, seems to 
be — that, in the disposal of property by 
will, the preference should be given first 
to a man's own children, and then to 
his nearest relations ; and it is to be 
observed that those of his children which 
were born of slaves whom he had re- 
gularly adopted as concubines, were 
held to be equally legitimate with 
those which were born of his legal wives 
— the stigma of illegitimacy attaching 
only to such as were the offspring of 
common women. 

The Mahometan law of inheritance 
may be deduced from the following 
passage in the Koran : — " Surely they 
who devour the possessions of orphans 
unjustly, shall swallow down nothing 
but fire into their bellies, and shall broil 
in raging flames. God hath thus com- 
manded you concerning your children. 
A male shall have as much as the share 
of two females ; but if they be females 
only, and above two in number, they 
shall have two-third parts of what the 
deceased shall leave ; and if there be 
but one she shall have the half. And 
the parents of the deceased shall have, 
each of them, a sixth part of what he 
shall leave ; but if he have no child 
and his parents be his heirs, then 
his mother shall have a third part. 
And if he leave brethren, his mother 
shall have a sixth part, after the legacies 
which he shall bequeath, and his debt 
be paid. Ye know not whether your 
parents or your children be of greater 
use unto you. This is an ordinance 
from God, and God is knowing and 
wise. Moreover you may claim half of 
what "your wives shall leave, if they 
have no issue ; but if they have issue, 
then ye shall have the fourth part of 
what they shall leave, after the legacies 
which they shall bequeath and the debts 
be paid. They shall also have the 
fourth part of what ye shall leave, in 
case ye shall have no issue ; but if ye 
have issue, then they shall have the 
eighth part of what ye shall leave, after 



372 



MAHOMETANISM. 



the legacies which ye shall bequeath 
and your debts be paid. And if a man 
or woman's substance be inherited by a 
distant relation, and he or she have a 
brother or sister, each of them two shall 
have a sixth part of the estate : but if 
there be more than this number, they 
shall be equal sharers in a third part 
after payment of the legacies which 
shall be bequeathed, and the debts, 
without prejudice to the heirs. This is 
an ordinance of God ; and God is know- 
ing and gracious. These are the sta- 
tutes of God." (Kor. ch. iv.) 

The distinction recognized among 
ourselves between civil and criminal 
injuries — as implying, in the former 
case, a violation of the rights of indivi- 
duals, and, in the latter, of those of the 
community at large — appears, also, to 
be indicated in the following passage 
of the Koran : — " he who slayeth a 
soul, without having slain a soul, (i. e., 
he who shall slay a man without hav- 
ing suffered violence from him) shall be 
as if he had slain all mankind." (Kor. 
chap, v.) 

Theft. — The punishment for theft, 
as orginally decreed by the Prophet, is 
as follows : — "If a man or a woman 
steal, cut off their hands in retribution 
for that which they have committed ; 
this is an exemplary punishment ap- 
pointed by God, and God is mighty and 
wise. w (Kor. ch. v.) But according 
to the Sonna, " this punishment is not 
to be inflicted, unless the value of the 
thing stolen amount to four dinars, or 
about forty shillings. For the first of- 
fence, the criminal is to lose his right 
hand, which is to be cut off at the 
wrist ; for the second offence, his left 
foot, at the ankle ; for the third, his 
left hand ; for the fourth, his right 
foot ; and, if he continue to offend, he 
shall be scourged at the discretion of 
the judge." At the present day, how- 
ever, the usual punishment for theft is 
the bastinado. 

Personal Assault. — In cases of as- 
sault the application of the lex talionis 
seems to have been authorised by the 



Koran : — " We have commanded them 
that they should give life for life, and 
eye for eye, and nose for nose, and ear 
for ear, and tooth for tooth ; and that 
wounds should also be punished by re- 
taliation." (Kor. ch. v.) But the in- 
terpretation, subsequently adopted, of 
this law is — that the punishment should 
be, as nearly as possible, equivalent to 
the magnitude of the offence. Follow- 
ing out this principle, a fine is generally 
exacted from the offender, which is paid 
over to the party injured : and in cases 
where a mere pecuniary compensation 
is deemed unsuitable, the bastinado is 
resorted to. 

Infanticide. — The Mahometan law 
humanely abolished a practice which 
was very common among the pagan 
Arabs— that of destroying the lives of 
their female children. The birth of a 
daughter was often regarded by them 
as a great misfortune — not only on ac- 
count of the difficulty of providing for 
her maintenance, but also on account 
of the risks to which female honour was 
exposed in these rude and turbulent 
times. It is said that when a daughter 
was born to an Arab, " if he inteuded to 
bring her up, he sent her clothed in a 
garment of wool or hair, to keep camels 
Or sheep in the desert ; but if he de- 
signed her to be put to death, he let her 
live till she became six years old, and 
then said to her mother, " Perfume her 
and adorn her, that I may carry her to 
her mothers," which, being done the 
father led her to a wide pit dug for that 
purpose, and having bid her look down 
into it, pushed her in headlong, as 
he stood behind her, and then, filling 
up the pit, levelled it with the rest of 
the ground. But others say that when 
a woman was ready to fall in labour, 
they dug a pit, on the brink whereof 
she was to be delivered ; and if the 
child happened to be a daughter, they 
threw it into the pit ; but, if a son, 
they saved it alive." (Sale's Prel. 
Disc.) This inhuman practice Maho- 
met forbade and denounced in such 
terms as the following : — " Kill not 
your children for fear of being brought 



JOHN EE.LL. 



373 



to want ; we will provide for them and 
for you — verily, the killing them is a 
great sin." (Kor. ch. 17.) "When 
the sun shall be folded up, and when 
the stars shall fall, when the mountains 
shall be made to pass away, when the 
seas shall boil, and when the souls shall 
be joined again to their bodies ; and 
when the girl who hath been buried 
alive shall be asked for what crime she 
was put to death ; and when the books 
shall be laid open, and when the heaven 
shall be removed, and when hell shall 
burn fiercely, and when Paradise shall 
be brought near, every soul shall know 
what it hath wrought." (Koran ch. 
81.) 

Murder and Manslaughter. —The 
spiritual retribution promulgated in the 
Koran against the crime of murder 
amongst Moslems is sufficiently awful : 
*' Whoso killeth a believer designedly, 
his reward shall be hell ; he shall re- 
main there for ever ; and God shall be 
angry with him, and shall curse him, 
and shall prepare for him a great pun- 
ishment." (Koran ch. 4.) But the 
temporal retribution is not proportion- 
ately heavy, the punishment of death 
being commutable by a fine paid to the 
relations of the murdered man, and the 
ransom of a Moslem captive. " true 
believers, the law of retaliation is or- 
dained you for the slain : the free shall 
die for the free, and the servant for a 
servant, and a woman for a woman ; 
but he whom his brother shall forgive, 
may be prosecuted (i. e. by his rela- 
tions), and obliged to make satisfaction, 
according to what is just, and a fine 
shall be set on him with humanity." 
(Koran ch. 2.) This last enactment is 
said to have been adopted in order to 
discourage the practice of wholesale re- 
venge by which the relations or tribe of 
a murdered man were too often accus- 
tomed to take satisfaction on the whole 
family and tribe of the murderer. 

The punishment of manslaughter 
was, in proportion to the offence, more 
severe : — "It is not lawful for a be- 



liever to kill a believer, unless it happen 
by mistake ; and whoso killeth a be- 
liever by mistake, the penalty shall be 
the freeing of a believer from slavery, 
and a fine to be paid to the family of 
the deceased, unless they remit it as 
alms : and if the person be of a people 
at enmity with you, and be a true be- 
liever, the penalty shall be the freeing 
of a believer ; but if he be of a people 
in confederacy with you, a fine to be 
paid to his family, and the freeing of a 
believer. And he who findeth not 
wherewith to do this, shall fast two 
months consecutively as a penance en- 
joined from God ; and God is knowing 
and wise." (Koran ch. 4.) 

In addition to the preceding examples 
of the laws — moral, civil, and criminal 
— enjoined in the Koran, we might 
notice the obligation laid on all true 
believers to be ever ready to fight in 
defence of the faith. The sword has 
been styled by Mahometan authorities 
"the key of heaven and hell" — those 
who die fighting in the good cause being 
ranked as martyrs, and entitled to im- 
mediate admission into Paradise, while 
the recreant are doomed to everlasting 
punishment in hell. The spirit in which 
the prophet originally intended " holy 
wars" to be undertaken, may be seen 
in such passages as the following: — 
" Fight for the religion of God against 
those who fight against you ; but trans- 
gress not by attacking them first, for 
God loveth not the transgressors (ag- 
gressors). And kill them wherever ye 
find them, and turn them out of that 
whereof they have dispossessed you ; for 
temptation to idolatry is more grievous 
than slaughter: yet fight not against 
them in the holy temple, until they 
attack you therein ; but if they should 
attack you, slay them there. This shall 
be the reward of infidels." (Koran 
ch. 2.) " Whosoever fighteth for the 
religion of God, whether he be slain or 
victorious, we will surely give him a 
great reward." (Koran ch. 4.) 



2 b 



374 



MAHOMETANISM. 



MAHOMETAN SECTS. 

We have already indicated the divi- 
sion of the Mahometan sects into the 
two great branches of the Sonnites and 
the Shi-ites, — the orthodox and the 
heterodox ; the former being followers 
of the first four Khalifs, Mahomet, 
Abu Bekr, Omar, and Othman; and 
the latter of Ali, son-in-law of Maho- 
met, and, according to them, his only 
legitimate successor. The different sects 
of the Sonnite, or orthodox branch — 
four in number — are agreed as to 
the doctrinal part of Mahometanism, 
but differ as to matters of practice ; 
while the heterodox sects, which are 
much more numerous, are considered as 
entertaining heretical opinions on the 
fundamental points of faith. 

The Sonnites. — Hanifa Ibn Thabit, 
who appeared within the first century 
of the Mahometan era, was the founder 
of the first of these sects, hence termed 
Hanijites. In the interpretation of the 
law, he professed to be guided by his 
own judgment ; and, on this account, 
his adherents were styled " the followers 
of reason," to distinguish them from the 
other three Sonnite sects, who were 
"followers of tradition." The Turks are 
almost universally followers of Hanifa, 
or the Great Doctor, as they call him ; 
and, of all the four Sonnite sects, the 
Hanifites are by far the most numerous 
throughout Mahometan countries. — The 
second orthodox sect, the Malikites, 
or Mdlikis, take their name from Imam 
Malik Ibn Anas, who was contemporary 
with Hanifa. He distinguished himself 
by diligently collecting and compiling 
the existing traditions regarding the 
maxims and precepts of the Prophet. His 
followers are most numerous in Africa. 
— Mohammed Ibn ldris Al Shafi'i, 
the founder of the third sect called 
Shqfiites, was born on the day of Ha- 
nifa's death. His learning was such 
that Ebn Hanbal used to say of him, 
that " he was as the sun to the world, 
and health to the body." He is said to 
have been the first who discoursed on 
the principles of jurisprudence, but he 



professed himself a great enemy to the 
scholastic theology which had then be- 
gun to prevail among his countrymen. 
The Shqfiites were formerly very nume- 
rous in the north-east of Persia, but are 
now confined chiefly to Arabia. — The 
Hanbalites, or fourth Sonnite Sect, were 
named after the fourth Imam, Ahmed 
Ibn Hanbal, who was a contemporary 
of the preceding. He is said to have 
been so well versed in the traditions of 
Mahomet, that he could repeat no fewer 
than a million of them ; and such was 
the influence and authority he had ac- 
quired, that, on the day of his death, 
no fewer than 20,000 Infidels, Chris- 
tians, Jews, and Magians, are repre- 
sented as having embraced the Maho- 
metan faith. His followers are chiefly 
to be found in Arabia. 

The Shi-ites, and other Heterodox 
Sects. — The first great schism arose 
after the death of Othman, when the 
partisans of Ali seceded from the great 
body of believers, and formed a distinct 
sect, which their opponents designated 
by the name of Shi-ah. The original 
ground of dissent was a difference of 
opinion as to the succession of the 
Imams, or who should be regarded as 
the rightful successors of the Prophet. 
This was a contest about a matter of 
mere personal ambition : but, in the 
course of time, when the settled state of 
political affairs afforded leisure for grap- 
pling with the subtleties of metaphysics 
and scholastic theology, the divergence 
of opinion on such subjects gave rise 
to an endless multiplicity of sectarian 
divisions. Of the Shi-ite sect alone, 
there are no fewer than five principal 
divisions, each of which is subdivided 
into a multitude of inferior sects ; thus 
more than fulfilling the prediction of Ma- 
homet, that " his people should be divided 
into seventy-three divisions." The points 
disputed among some of the other hete- 
rodox sects were such as — " the nature 
and attributes of God," "the absolute- 
ness of predestination," "the destiny of 
the human soul," &c. &c. 



THE PAESEE EELIGION, or ZOKOASTRIMIS3I: 



ZOROASTER. 

According to the Zerdushtnameh,* 
Zoroaster, or Zerdusht, was born in the 
middle of the sixth century before the 
Christian era. He was a descendant 
of the renowned Persian monarch Fcri- 
doon. His father's name was Purshasp ; 
his mother's, Daghdii. During her 
pregnancy, his mother had certain 
dreams, which were interpreted by the 
wise men as presaging the high desti- 
nies of her son. In his earlier years, 
he encountered and defeated the evil 
designs of the magicians, who were 
bent on his destruction. On one of 
these occasions, his followers — to show 
that he was proof against all the wicked 
arts of his enemies — threw him into a 
blazing fire of wood, naphtha, and 
brimstone ; in the midst of which, in- 
stead of suffering any injury, he calmly 
fell asleep. Among other miraculous 
indications of his divine mission, he was 
visited by the Archangel Bahman, who 
carried him to heaven, and introduced 
him to the immediate presence of God 
and his angels. There he is described 
as entering into communion with God, 
who reveals to him the mysteries of the 
unseen world, and indicates as follows, 
that symbol of his glory (viz. Fire), 
under which he would be most accept- 
ably worshipped : — " Whatsoever is 
bright and full of light," says the Di- 
vine Being, " let them know that this is 
the brightness of my glory.'''' " Nothing 
in the world is better than light, both 
among small and great." " Of light we 
created the angels and paradise ; after- 
wards hell was formed from darkness." 
* History of Zoroaster. 



The Deity is farther represented as en» 
trusting him with the Zand-Avasta, 
(Zand-Word), and as commissioning 
him to make known its doctrines and 
precepts to the powerful Shah Gustasp, 
(Darius Hystaspes), through whose 
agency it should be proclaimed to the 
world as a standard of faith and prac- 
tice. 

Zoroaster, accordingly, directed his 
steps towards the court of that monarch, 
in the city of Balk,* where he meets with 
a distinguished reception, and is in- 
vited to prove his divine mission as a 
prophet. He astonishes the whole 
court, and the assembled sages, by his 
wisdom and learning ; and proceeds to 
disclose to the King the contents of the 
Avasta and the Zand, and to urge its 
precepts and doctrines on his accept- 
ance. This he did with such effect 
that the Shah promised to weigh care- 
fully in his mind all that he had heard. 
But here, again, he was fated to en- 
counter the hostility of his old adver- 
saries the magicians, who, by their 
wicked arts, succeeded in turning the 
heart of the King against him, and 
getting him ordered into confinement. 
\\\ no long time, however, an opportu- 
nity was afforded him of discomfiting 
his opponents, and regaining his influ- 
ence over Gushtasp, by the performance 
of the most famous of all his miracles. 
One morning, to the astonishment of 
the whole city, it was found that, 
during the night, the legs of the King's 
favourite black horse had disappeared 
from his body; and the wise men being 
unable to make anything of the phe- 
* The ancient Bactria. 



376 



ZOROASTRIANISM. 



nomenon, either in the way of account- 
ing for it or of suggesting a remedy, 
recourse was had to Zoroaster, who 
at once offered to restore the legs of the 
animal on the four following condi- 
tions : — 1st, That his divine mission 
should be acknowledged, and the re- 
ligion he proclaimed should be accepted 
and practised ; 2d, That the heroic 
Aspandiar, the son of Gushtasp, should 
fight for that religion, and in defence 
of the prophet ; 3d, That he should be 
allowed access to the Queen and her 
daughters to convert them to the true 
faith ; and, 4th, That the keeper of the 
King's gate should be compelled to dis- 
close the names of those who had de- 
nounced him to the King. No sooner 
did the King agree to the first condi- 
tion than, at a touch, the right fore-leg 
started out ; on his complying with the 
second, the right hind-leg immediately 
appeared ; and on his complying with 
the third and fourth conditions, the 
other two legs successively sprang 
forth ; and it is added that, on the 
completion of the miracle, the wise 
men who had. plotted against him 
" were ordered to be carried forth and 
impaled alive. " The Shah now de- 
clared his conviction that Zoroaster was 
truly a prophet sent down from heaven ; 
and, among other requests, begged that 
he would allow him a glimpse of his 
destined place in paradise. Straight- 
way, Bahman and other arch angels 
make their appearance, mounted on fiery 
steeds ; and the Shah is so terrified at 
the sight, that "from dread, he fell 
down from his throne." On his aris- 
ing, the prophet administers to him a 
draught, by which he is thrown into a 
deep sleep, during which paradise and 
all its glories are revealed to him. On 
awakening, he is represented as giving 
some perfumes to Jamasp, on which 
he immediately " becomes endowed 
with all knowledge ;" and to Aspandiar 
he gives a pomegranate seed, by which 
his body becomes " as invulnerable as 
a stone." Gushtasp now sends for 
Zoroaster, and desires him to read to 
him the whole of the Zand-Avasta. At 



the rehearsal, the Divs (or demons) are 
put to flight, and conceal themselves 
beneath the earth. The supremacy of the 
prophet is established ; Atishgahs, or 
fire temples, are ordered to be every- 
where erected; and Mobeds appointed 
to guard the sacred element. 

ZOROASTRIAN THEOGONY AND 
COSMOGONY. 

The Supreme Divinity. — In the 
mind of the Zoroastrian, the Supreme 
Being, when contemplated at all, is 
darkly seen in the form of an abstrac- 
tion, embracing only one of the attri- 
butes of the Infinite, viz., his Eternity. 
The Being by whom this attribute is 
personified, is termed Zarvana Akarana, 
i.e., "Time without bounds" — the un- 
created All in All. No more than a few 
obscure allusions to his nature or func- 
tions are to be found in the sacred 
writings of Zoroaster : and it is only in 
the expansion of these by men of learn- 
ing that we discover a tendency to re- 
gard the ideal of Zarvdna as that of a 
being commensurate with Infinite Space, 
as well as with Infinite Time ; as self- 
existent and self-acting; as identical 
with Fate or Destiny ; and as the great 
Lord of the Universe. He is described 
in the Vandidad* as wholly " absorbed 
in his own excellence ; " and his essen- 
tial glory being deemed beyond the grasp 
of human conceptions, he is seldom 
directly addressed as an object of ador- 
ation.! 

Duality of Divine Agencies. — From 
Zarvan, J — or, passing from the concrete 
to the abstract — out of the womb of 
" Eternity," proceeded the two derivative 
and subordinate divinities Hormuzd and 
Ahriman. The former, dwelling in the 
midst of" boundless light," is the creator 
and upholder of all that is good in the 
creation; while the latter, dwelling in 
the midst of" boundless darkness," is the 
author and promoter of all that is evil. 

* An alleged dialogue between Hormuzd and 
Zoraster contained in the Zand-Avasta. 

t See the work on "The Parsi Religion," p. 
106, by that eminent scholar and missionary. 
Dr. Wilson, of Bombay. 

t Zorwan, Zaruana. 



i 



JOHN EELL. 



377 



To Hormuzd, as embodying the per- 
fections of the Supreme Being, divine 
homage is directly paid and his benign 
influences are invoked ; while Ahriman, 
on the other hand, and all his evil 
agencies, are most fervently deprecated 
by the worshipper. 

The Creation. — According to the 
Bundeshe,* an authoritative exposition 
of the Vandidad, the duration of the 
world ' is limited to twelve thousand 
years — one thousand for each of the 
twelve signs of the Zodiac : and this 
period is further subdivided into four 
periods of three thousand years respect- 
ively — each of which is signalized by 
certain remarkable events. 

During the first period, the work of 
creation is associated with the upper 
regions, where Hormuzd — eliminating 
the products of the Good Principle, in 
the midst of the Primeval Light — is re- 
presented as being occupied in the crea- 
tion of heaven and its inhabitants. 
"While so engaged, Ahriman — the Spirit 
of Evil — arose, intent only on destroy- 
ing the fair creation thus springing up 
under the iiand of Hormuzd : but no 
sooner did. he approach the boundless 
light than, dazzled by its splendour, he 
ncontinentlv fled back to his abode of 
darkness, and betook himself to the 
creation of 99,900 male and female 
demons (Divs or Dews, and Darujes) 
to serve him as the ministers of evil. 
Hormuzd, penetrating his designs, pro- 
posed to his antagonist terms of peace 
and alliance ; but these having been 
rejected, he proceeded to repeat the 
mystic Word (Hunavar) twenty-one 
times over, by which Ahriman was re- 
duced to a state of impuissance for the 
succeeding 3,000 years. 

During this second period, the Good 
Principle continued to triumph, and 
Hormuzd succeeded in creating the 
Amshaspands and Izads (Archangels 
and Angels) to preside over the different 
departments of his creation. Ahriman, 
at the same time, created as many 
Arch-demons to superintend the agen- 
cies of evil, and to maintain a perpetual 
• Or Bundehish. 



conflict with those of Hormuzd. The 
seven Amshaspands (including Hor- 
muzd himself) areBahman, Ardebehisht, 
Shahravar, Sapandormad, Khurdad, 
and Amarddd. The names of the arch- 
demons are Akuman, Andar, Saval, 
Nikaid, Tarik, and Jarik. Izads, or 
Angels were, at the same time, appointed 
by Hormuzd to preside over every ob- 
ject in earth and heaven. Khurshid 
Izad, for example, was placed over the 
sun ; Mohor, over the moon ; Ardeb- 
ehisht over fire ; Awa, over water ; 
Gowad, over air ; Amardad, over trees ; 
Aspandarmad, over the soil ; Bahman, 
over cattle, &c. At this period, like- 
wise, Hormuzd created the Farohars, 
which are variously described as the 
prototypes of spirits destined to become 
the souls of men, and as the angels and 
unembodied spirits of all sentient and 
intelligent beings in heaven and earth. 
The visible part of the creation, also — 
at least, all of it that was fair and 
good — came from the hand of Hormuzd 
at this period : the sky, the heavenly 
bodies, water, earth, trees, and ani- 
mals. 

During the third period, which is now 
current, a struggle for the mastery is 
perseveringly maintained between the 
two antagonistic powers of Good and 
Evil. Ahriman, regarding with an evil 
eye the peace and harmony that had 
hitherto prevailed, invaded, with his 
hosts, the fair creation of Hormuzd — 
corrupting and destroying everything in 
it that was beautiful and good. Among 
their first successful attempts was the 
destruction of the Primeval Bull, and of 
Kaiomars, the first famous king. The 
elements were polluted by them. Dark- 
ness was associated with light, winter 
with summer, and smoke with fire. 
Khar/esters, in the shape of noxious 
animals — such as lice, ants, toads, ser- 
pents, and scorpions, — were introduced ; 
vegetable and animal life was doomed 
to blight and disease : moral evil began 
to prevail, and man, seduced from his 
allegiance to Hormuzd, was brought 
under the yoke of the Divs; so that 
discord, vice, and misery became every 



378 



ZOROASTRIANISM. 



where predominant. It required Hor- 
muzd to put forth all his powers to 
counteract the effects of such a hideous 
train of mischiefs. 

During the fourth and last period, 
Ahriman, after many victorious strug- 
gles, will reign triumphant. Towards 
its close, men will abandon the eating 
of animal food ; and will, at last, cease 
to eat even fruits, or to drink milk. 
Water will be their only nourishment ; 
yet, though they have ceased to eat, 
they will not die. 

The resurrection will then follow — 
first, of Kaiomars ; then of Meshah and 
Meshaneh, the first parents of mankind ; 
and afterwards of all other human be- 
ings. The righteous will be immedi- 
ately rewarded with the enjoyment of 
perfect happiness : while the wicked, after 
undergoing three days' purgation in the 
molten metals of hell, will be thoroughly 
purified, and raised to a fitness for the 
enjoyment of that better life and reno- 
vated universe which are to succeed the 
present. 

ZOROASTRIAN WORSHIP. 

The creed of the Zoroastrians maybe 
considered as a species of Polytheism, 
if not Pantheism ; for, although they 
do not worship idols, they direct their 
homage to almost every kind of agency 
and existence, spiritual and material, 
whether in heaven or earth. They 
regard with a holy awe, if they do not 
directly worship, the abstraction termed 
Zarvana Akharana, or " Time-without- 
bounds." They worship the five Gehs, 
or divisions of " Time-wif/i-bounds ;" 
they worship the Farohars, or unem- 
bodied spirits of all sentient and intelli- 
gent beings ; the seven Archangels (or 
Amshaspauds), including Hormuzd 
himself; the whole host of angels (or 
Izads). They worship the sun, moon, 
and stars — particularly the star called 
Tashtar, or Sirius — and all other 
heavenly bodies ; the elements of fire, 
earth, water, air, and ether;* the 
mountains and valleys ; the oceans, 

* This element they are understood to have 
Borrowed from the Hindoos. 



lakes, and streams ; the trees and 
plants, particularly the favourite Horn,* 
and its juice, perahom ; every kind of 
animal, but more especially the sacred 
white bull, and the dog — " the intel- 
ligent and brave companion of man, 
and his protector against the assaults 
of devils." Among an endless variety 
of objects of worship or invocation are 
the bridge Chinavad, by which the 
mansions of the angels are reached by 
the souls of the departed ; the mystic 
word " Hunavar," by the repetition of 
which Hormuzd overcame Ahriman ; 
and, finally, Zerdusht himself, along 
with the law which was imparted to 
him, and the holy Dustoors by whom it 
is expounded. 

Among these objects of worship, the 
elements are regarded with peculiar 
veneration, as forming the constituent 
parts of all created things. Fire i8 
called " the Son of God," (t. e. of Hor- 
muzd), and earth, water, and air, his 
" Daughters ;" and everything is scru- 
pulously avoided which would be re- 
garded as a desecration of these sacred 
elements. A true Zoroastrian would 
never think of bringing the defilement 
of his breath in contact with the flame 
of a candle or lamp, by blowing it out. 
His practice is either to cut off the 
wick below the flame, or to wave it to 
and fro till it become extinguished. It 
is with the same view of preventing de- 
filement that the priest, when sitting 
before the sacred fire on the altar, 
covers his mouth and nostrils with 
a small square piece of white cloth, 
called " the padan ; " and so far is 
this scrupulosity carried, that when 
a house has taken fire, an orthodox 
Parsee will endeavour to smother it with 
dust or rubbish, rather than throw 
water upon it. The extent to which 
water is defiled by a dead body is gra- 
duated as follows: — In the case of a 
tank, its whole contents are polluted, 
and rendered useless ; snow, on which 
a dead body has lain, is defiled for 
three paces in all directions ; and in a 

* A species of shrub resembling the tama • 
risk, and believed to confer immortality. 



JOHN BELL. 



379 



river, the defilement extends to nine 
paces in the direction of the stream, six 
in the opposite direction, and three 
downwards. The earth is also carefully 
guarded from pollution. It is held to be 
be defiled, for instance, by the bodies 
of men or dogs being buried in it ; and 
hence the burial places of the Parsees 
are constructed in the form of round 
towers (or dakhmas), in which the dead 
bodies are placed at a due height from 
the surface of the ground, and are left 
to be devoured by vultures and other 
birds of prey. These dakhmas, or 
" towers of silence," as they are called, 
are directed to be placed at least "thirty 
paces distant from fire, thirty from 
water, thirty from the bearer of the 
barsam, and three from pure men." 
Holes and pits in the earth are also 
considered as a desecration of this ele- 
ment, as they are believed to affbrc! 
facilities for devils to come np out of 
hell and get back again — after running 
about on the earth, doing all the mis- 
chief they are able. 

FIRE-WORSIIIP. 

It is the adoration which they more 
especially offer to the element of Fire 
which has given rise to the name of 
Fire- worshippers, by which theGuebres 
(Gabrs) of Persia and the Parsees of 
India have been distinguished. Fire, 
as the pure and radiant source of light, 
heat, and vitality, is regarded by them 
as the most perfect symbol of the Divi- 
nity. Edal Darn, a high Zoroastrian 
authority, writes as follows: — "We, 
Zoroastrians, reckon Fire and the Moon, 
and other glorious objects filled with 
splendour and light, as Kibla, or cen- 
tres of worship," i.e., as objects towards 
which the eye and the thoughts of the 
worshipper are to be turned. "The 
most High God has declared that they 
are his glory. On this account it is fit 
that such glorious objects (as the Sun 
and Fire) should be considered a Kibla." 
" And it ought to be known, that over 
every object in earth or in the heavenly 
worlds created by God, there is a glori- 
ous angel appointed to preside and exer- 



cise superintendence. For example, 
Khurshid Izad is over the Sun ; Mohor 
Izad over the Moon," &c. "Where- 
fore, when reciting the Zand-Avasta, 
they (Zoroastrians) praise these objects 
of the universe, it ought to be certainly 
known that they praise the angels who 
preside over them." 

The Fire-temples (or Atishgahs) aro 
generally surmounted by a dome, be- 
neath the centre of which the sacred fire 
is placed in the Atishdan, or brazier. 
None but the priests are allowed to go 
near it, although the devotee is per- 
mitted to look on it through a grated 
door. The fire is fed with fresh fuel at 
five stated times daily; and the priests, 
who are in constant attendance for that 
purpose, night and day, accompany the 
performance of this duty with certain 
prayers, which they repeat with their 
faces turned in the direction of the sun. 
Connected with the temple is the Izesh- 
Khaneh, or house of prayer, where 
hymns and lessons from the Vendidad 
are chanted. 

There are two kinds of sacred fire, 
the Atish Behram and the Atish Adiran. 
The former is said to be composed of 
1001 different kinds of elemental fire, 
and is to be found only in six temples, 
one of which is at Udhavva, another at 
Nausari, two in Bombay, and two in 
Surat. According to Parsee authority, 
this sacred flame has been continuously 
kept alive for many centuries. 

Of the Athorne's, or Priests, there are 
three different orders, 1st, the Dustoors 
(Dasturs), or expounders of the law ; 
2d, the Mobeds, or officiating priests ; 
and 3d, the Herbeds, whose duty is 
to preserve the sacred fire, and to 
perform certain menial offices in the 
temple. 

RELIGIOUS OBSERVANCES. 

On rising, the devout Bihclin — i.e., 
one who has been initiated and con- 
firmed in the faith— repeats a number 
of invocations to Hormuzd, and impre- 
cations on Ahriman, accompanied by a 
variety of ceremonies on putting cu 
the Sadray or sacred vest, and the 



380 



ZOROASTRIAKTSM. 



Kusti, or sacred cincture. The latter 
is composed of seventy- two woollen 
threads, and, along with the Sadra, is 
held to possess the virtue of warding- off 
the assaults of Ahriman. Among other 
religious observances, hymns are chanted 
to the rising sun, which are also re- 
peated in the afternoon and at sunset.* 
The moon is particularly addressed three 
times in the course of the month, viz., 
at new moon, at full moon, and when 
it is on the wane. Fire and water are 
addressed as objects of devotion at any 
time, but more especially on the days 
held sacred to their respective genii ; 
and prayers are muttered not only on 
such occasions as taking meals, but on 
the performance of almost every act of 
daily life — even of such trivial acts as 
paring the nails, cutting the hair, or 
lighting a lamp. On going to bed, the 
Bihdin turns himself towards a fire, a 
light, the moon, or in the direction of 
the setting sun ; and to ward off de- 
mons, one or other of the following 
things is usually kept about a house, 
viz., a lute, a hen, a sheep, a dog, a 
cock, or a drum. 

From these examples it will be rea- 
dily inferred that the religious obser- 
vances on such important occasions as 
marriages, funerals, births, and on en- 
tering the different stages of life, are 
both numerous and elaborate. On the 
occasion, for instance, of the investiture 
with the^ kusti, or sacred cincture, at 
seven years of age, there are no fewer 
than thirty different purifications. The 
first of these consists of an ablution 
with cow's urine, a supply of which is 
always kept on hand by the priests for 
such purposes. This is followed by a 
draught of the same consecrated li- 
quid, and repeated affusions of it over 
the body ; then, frictions with dry 
earth ; and, lastly, a series of ablutions 
with consecrated water, each ceremony 

* Few things strike a stranger more, on his 
first arrival at Bombay, than the picturesque 
groups of white-robed Parsees to be seen scat- 
tered about the esplanade and the ramparts, 
muttering their orisons at sunrise ; or, extended 
in long files on the seashore, at their evening 
devotions, as the sun is sinking towards the 
western horizon. 



being accompanied by the chanting of 

various hymns and prayers. 

FESTIVALS. 

The principal festivals are, 1st, The 
Nauroz (Nowroze) which is held on 
the commencement of the year, at the 
vernal equinox. It continues for six 
days, on the last of which, the Creation 
by Hormuzd, the birth of the first pa- 
rents of mankind, and the Resurrection, 
which is to take place on that day, are 
celebrated amidst the greatest solemni- 
ties. 2d, The Gdt-hds, held on the last 
ten days of the year, on which the Fa- 
rohars, or spirits of the departed, are 
believed to come on a visit to the friends 
they have left behind, who gaily deco- 
rate their houses for the occasion, and 
do everything they can to give them a 
friendly reception. 3d, The festival held 
on the fifth day of the last month of the 
year, when the Mobeds consecrate 
amulets, which are purchased by the 
people to charm away the demons. A 
great slaughter of the brood of noxious 
animals introduced by Ahriman takes 
place on this occasion. 

MORAL AND RELIGIOUS DUTIES. 

The Zoroastrians do not possess any 
well digested system of moral and reli- 
gious duties ; but, from passages scat- 
tered throughout their sacred writings, 
and, more especially their Patets, or 
penitential prayers, it may be deduced 
that the paramount duty inculcated on 
them is that of love and obedience — first, 
to Hormuzd, as the omnipotent Creator 
and beneficent Governor of the universe ; 
and secondly, to the rulers, spiri- 
tual and temporal, which, through 
his angels, he has appointed over them. 
When the kusti is assumed, it is directed 
that a Dustoor, or spiritual guide, be 
chosen, " to whom greater deference 
must be paid than to a parent ; and the 
child, says the law, who thrice refuses 
to obey his parent, is deserving of 
death." A similar obedience is enjoined 
to the chief of each province, city, or lo- 
cality, appointed by Bahman, the second 
Amshaspand, or guardian angel of peace. 



JOHN BELL. 



381 



The same fundamental principle of 
Dualism which obtains in their theo- 
logy, will be found to run through the 
whole of their moral system. The ideas 
aimed at, rather than practically enter- 
tained, by some of the more enlightened 
professors of the Zoroastrian faith, may 
be seen in the following extract from 
the work on "The Parsi Religion," by 
Dr. Wilson. The learned priest and 
Moonshee, Dosabhai Sorabji,* replying 
to the Doctor, says : — " What is written 
in the Vandidad about Hormuzd and 
Ahriman, and Light and Darkness, is 
a parable of our prophet Zartusht. 

. . . The explanation of the mat- 
ter is this. The description is of the 
good qualities and evil qualities which 
are in a man ; and which, in Arabic, 
are called fazilat and razilat, and in 
English virtue and vice. Hormuzd and 
Light are good works ; and Ahriman 
and Darkness are evil works : as what 
is good is Hormuzd, and what is bad 
is Ahriman. Liberality is light, and 
Stinginess darkness ; the restraining of 
Anger is Hormuzd, and indulging it is 
Ahriman. So, in like manner, may 
other good and evil qualities be spoken 
of. The explanation of what is written 
in the Vandidad about Ahriman run- 
ning forth with the other Dews (de- 
mons) is, that to each side of a good 
quality there is an evil quality attached." 
He then goes on to show, that on one 
side of the golden mean, humility be- 
comes meanness — on the other, pride : 
that an excess of liberality becomes 
extravagance ; a defect, stinginess — 
and so forth. 

Some of the specific duties more par- 
ticularly dwelt upon in the Zand-Avasta. 
are such as the following: — personal 
purity ; a rigid abstinence from all illicit 
sexual intercourse ; early matrimonial 
engagements ; humility, mildness and 
beneficence ; mutual forgiveness of in- 
juries ; almsgiving ; good faith between 
man and man, and a due remuneration 
of the services of the husbandman, the 
physician, and the priest ; refraining 

* Usually spelled and pronounced Dosabhoy 
Sorabjee. 



from the practices of usury, forestalling, 
&c. Salvation is made to depend on 
the observance of the precepts of the 
law, repentance, penance, the interces- 
sion of friends, and the due performance 
of religious rites and ceremonies. In 
their whole moral conduct, they are 
called upon to imitate Hormuzd in his 
purity, justice, and beneficence ; to co- 
operate with him in his exalted function 
of promoting good and combating evil ; 
and, thereby, contribute to restore the 
lost peace and harmony of the universe. 

THE PARSEES. 

The Parsees of Western India are the 
descendants of those Zoroastrian refugees 
who, on the invasion of Persia (Iran), 
by the Mussulman Khalifs, about a.d. 
651, fled from the persecutions to which 
they were subjected on account of their 
religion. A remnant of the followers 
of Zoroaster (the Guebres, Ghebers, or 
Gabrs), is still to be found at Yazd and 
Kirman, in Persia, although they do 
not now amount to more than about a 
tenth part of the number of Parsees to 
be found in the Western provinces of 
India. 

It would appear that after sojourning 
for about a hundred years in the Kohis- 
tan (or mountain country), in which 
they had taken refuge, the Parsees 
emigrated successively to Ormuz (Hor- 
muz), on the shores of the Persian 
Gulf; to the island of Diu, on the 
south-west of Gujerat ; and to Sanjan, 
at the southern extremity of the same 
province. From the latter place, where 
they remained for three hundred years, 
they appear to have sent branch colo- 
nies to Nausari, Baroach, Kambay, 
Bankaneer, and other towns in the 
neighbourhood, till, on the establish- 
ment of the European factories, about 
the middle of the sixteenth century, we 
find them settling in large numbers in 
the great and flourishing city of Surat ; 
and latterly, within the last century, 
in still larger numbers, at the Presi- 
dency of Bombay. 

Notwithstanding their religious pe- 
culiarities, and that esprit de corps 



382 



ZOEOASTRIANISM. 



which makes them feel it a point of 
honour to adhere to their ancient faith 
and usages, the Parsees evince a greater 
readiness than any other caste, to adopt 
European ideas and habits ; and a more 
spirited, enterprising, intelligent, and 
industrious race of men is not to be 
found in the East. Many of them have 
amassed great wealth as merchants, 
bankers, brokers, tradesmen, and ship- 
builders. In the last branch, particu- 
larly, they have greatly distinguished 
themselves, several of the finest ships 
in the British navy having been built 
by Parsees. One of the most promi- 
nent features in their character is their 
benevolence, which is displayed alike to 
their own co-religionists and to all 
others. Many notable instances might 
be adduced ; but, as one of the best 
known, we may particularise that of 
Sir Jamsetjee Jejeebhoy,* the fame of 
whose charitable deeds having reached 

* As an example of the munificent scale on 
which this benevolent individual dispenses his 
charity, perhaps the compiler may be allowed 
to mention a circumstance which came under 
his own observation. When he had occasion, 
gome years ago— as Secretary to a medical in- 
stitution at Bombay for tie benefit of the 



the ears of Her Majesty, the patent of 
Knighthood was commanded to be 
transmitted to him through the Bombay 
Government— being the first and only 
instance in which such an honour has 
been conferred on an Indian subject. 

natives— to read the annual report of that es- 
tablishment, Sir Jamsetjee rose, at its con- 
clusion, and announced that he had been so 
deeply convinced, by the facts stated, of the 
utility of the institution, that he had resolved 
to confer on it a donation of £10,000, with the 
view of extending its operations. This sum he 
afterwards increased to a much larger amount, 
and the result (to which Government liberally 
contributed) was the erection of the magnificent 
hospital at Bombay which now bears his name. 
Numerous other instances might be given of 
the enormous sums which he and his excellent 
lady have expended in the construction of 
bridges, causeways, aqueducts, tanks, dhurum- 
salas (or resting-places for travellers), and in 
the building and endowment of schools and 
hospitals. 

The following example may be adduced to 
show the general diffusion of this charitable 
spirit, even among the young: — When a deso- 
lating famine broke out, upwards of twelve years 
ago, in the districts around Agra, a subscription 
for the relief of the sufferers was spontaneously 
commenced among the young native students 
of the Elphinstone College, which produced a 
considerably larger sum than that of any other 
establishment, civil or military, in the Presi- 
dency—the greater part having been contri- 
buted by young Parsees oat of their pocket- 
money. 






THE HINDOO EELIGION, or BEAHMINIS1L 



It is the opinion of many that, in its 
origin, the ancient religion of India 
must have borne a close analogy to — 
if it was not exactly identical with — 
the modern system of Pantheism, which 
confounds- the Deity with the Universe. 
Many of the existing features of Brah- 
minism seem to point to a time when 
all the forms and phenomena of matter 
were regarded by the speculative as 
mere visible, objective manifestations of 
that Invisible Essence — " the pure 
Brahm,"* "the Great One," "the 
Soul of the Universe" — from which 
they all emanated, and into which they 
will all be again absorbed. According 
to the views which they are presumed 
to have entertained — 

" All are but parts of one stupendous whole, 
Whose body Nature is, and God the soul." \ 

The transition to Polytheism — the 
transferring of their regards from " the 
mainspring" to " the wheels " in " the 
great Time-piece of Creation," $ and 
endowing each with an independent 
motive power, would be a mythical 
process comparatively obvious and 
natural. We, therefore, find that 
among the first objects of Hindoo wor- 
ship was that of the Elements. Ac- 
cording to the Abbe Dubois, the Earth, 
as " the universal mother of all living- 
creatures," from whose bosom vegetable 
life proceeds and animal life is nourished 
— is fittingly made to represent the 
Creative Principle. " She is, therefore, 
the first of the gods : she is Brahma." 
Water is the element which makes the 
embryo organisms contained in the 
earth " to germinate with life," and 



* Or Brahme, the one Incomprehensible God, 
and quite distinct from Bi-ahma. 
t Tope's Essay on Man. 
X See Schiller's Hyuiu to Joy. 



continues to supply them with that 
nutriment without which they would 
droop and decay. She, accordingly, 
becomes the second god of the Hindoos, 
"the Preserver," and "receives the 
honours of Vishnoo. ' ' And the element 
of Fire, whose heat not only quickens 
and develops the process of nutrition, 
but also accelerates that decay and cor- 
ruption, from the ashes of which " na- 
ture is restored and germinates afresh," 
is deified as " the Destroyer," and re- 
ceives " the general adoration and wor- 
ship which have bestowed on it the 
title and honours of Siva.'' 1 

To the worship of the elements, suc- 
ceeded that of the stars, the planets, the 
constellations, the signs of the Zodiac, 
the sun, the moon, and all other natural 
objects. As might be anticipated, the 
sun became an especial object of adora- 
tion. In one of the sacred books, the 
following language is employed with 
reference to that luminary, or the deity 
presiding over it : — " Let us meditate 
on the adorable light of the Divine 
Ruler: may it guide our intellects." 
"What the sun and light are to this 
visible world, that are the supreme good 
and truth to the intellectual and visible 
universe ; and as our corporeal eyes 
have a distinct perception of objects 
enlightened by the sun, thus our souls 
acquire certain knowledge by meditating 
on the light of truth which emanates 
from the being of beings : that is the 
light by which alone our minds can be 
directed in the path to beatitude." 
But, however such refined notions may 
have been held, esoterically, by the 
more enlightened Brahmins, the deities, 
in the course of time, not only came to 
be regarded by the popular mind as 
separate and independent agents ; but 



384 



BEAHMINISM. 



they were gradually invested with the 
most grotesque and often hideous forms, 
and their attributes degraded to a level 
with the passions, the weaknesses, and 
not unfrequently with the meanest and 
worst vices of human beings. 

THE HINDOO TRIAD. 

According to the Hindoo mythology, 
the Supreme Mind, as we have seen 
manifests itself in the three great func- 
tions of creation, preservation, and de- 
struction. These functions are lesip-nated 
by the three letters in the mystic Word, 
A. U. M.,* and are separately personi- 
fied by the three gods of the Trimurti,f 
Brahma, Vishnoo, and Siva. 

Brahma. This deity, who holds the 
first place in the Hindoo Pantheon, is 
represented in images and pictures with 
four heads and as many arms. The 
account of his origin is, that the Su- 
preme Mind, actuated by the creative 
impulse, first produced the waters, 
which he endowed with the power of 
motion ; and that, by this motion, " a 
golden egg,^ " blazing like a thousand 
suns," was generated — from which, by 
an act of his own volition, Brahma 
burst forth in the shape of the divine 
male. The sacerdotal caste termed 
Brahmins, who are said to have first 
issued from his mouth, have derived from 
him their name, but are not otherwise 
related to him as a sect ; and although 
he is deemed the creator of the universe, 
and the first of the gods, it can scarcely 
be said that, in any instance, worship 
or sacrifices are directly offered to him, 
or that temples or festivals have been 
dedicated to his service. 

Vishnu. In the exercise of his func- 
tions as "Preserver" or " Deliverer," 
Vishnoo is represented as assuming va- 
rious shapes of monsters and human 
beings, to give effect to his interposition 
in the physical events of the creation, 
and in the affairs of men and gods. 
These metamorphoses are termed Ava- 
tars by the Hindoos ; the most re- 

* O'M., a syllable never uttered by a devout 
Hindoo without an expression of the profoundtht 
reverence. 

t i. e., " Three forms." 



markable being what are called his 
"ten incarnations." At one time he 
appears as an enormous Boar, lift- 
ing up the earth on his " tusks 
of fire ; " at another, he is trans- 
formed into a gigantic Tortoise, and 
employs a number of monstrous agents 
to churn the ocean into butter, out of 
which, among other sacred products, 
the Amreeta juice, conferring immorta- 
lity, is obtained ; in the form of the 
Man-Lion he subdues an army of 
giants, who had waged war both 
against earth and heaven ; and in that 
of Buddh, he introduces into the world 
a new creed, to supplant the doctrines of 
Brahminism. But none of his incarna- 
tions is so popular, or has procured him 
so many votaries, as that which trans- 
forms him into the beautiful and valiant 
Krishna, whose amours and warlike 
exploits have formed a fertile theme for 
Hindoo legends and poetry. 

Siva. " The Destroyer " is described 
as having the colour and lustre of silver, 
sometimes witli one, but more fre- 
quently with five faces, having three 
eyes in each, one of them being on the 
forehead. Possibly from his represent- 
ing the connecting link between the de- 
cay and renovation of nature, he has 
more votaries, and has more temples 
erected to his honour, throughout Hin- 
dostan, than any other deity. He is 
sometimes worshipped under the title of 
"Maha Kala," or "Time, the great 
destroyer," in which character he appears 
arrayed in blood-red garments, and a 
necklace of human skulls ; and is pro- 
pitiated by bloody sacrifices. But the 
symbol under which he is most fre- 
quently worshipped is that of the Lin- 
gam, probably meant to typify the 
reproductive powers of nature. Most 
of his votaries wear this symbol about 
their necks, enclosed in a small silver 
box or tube. Along with Siva is asso- 
ciated his female partner Doorga, who, 
under this name, but more especially 
under that of Kali,* may be considered 
as more fittingly representing the power 
of Destruction than even her husband. 
* Or Culee. 



JOHN BELL. 



385 



As the goddess Kali, she appears black 
and bloody, with four arms, having two 
dead bodies depending from her ears, 
and wearing a necklace of skulls, and a 
girdle formed of the hands of slaughtered 
monsters. She is propitiated by bloody 
sacrifices ; her service, when complete, 
not excluding even those of human be- 
ings, and her aid and protection are in- 
voked by Thugs and robbers. 

The Inferior Deities. — The seven 
circles or spheres above the earth, deno- 
minated Svverga-surgs, and the seven 
beneath called Patala, said to be lighted 
by eight carbuncles on the heads of 
eight serpents — are peopled respectively 
by gods and demons. The former is 
said to contain no fewer than 
333,000,000 deities. Some of the 
more distinguished are — Indra, the In- 
dian Jove, who presides over the ele- 
ments, and is styled " the king of 
heaven ;" Surya, the god of the sun ; 
Agni, of fire ; Varuna, of the waters ; 
and Pavana, of the winds. Luxumee,* 
is the goddess of beauty and of 
plenty ; Kuvera, the god of riches ; 
Saraswati, the patroness of learning, &c. 
The Assoors, or evil demons, inhabiting 
the Patala, or lower regions, are repre- 
sented as maintaining a ceaseless strug- 
gle to invade the seats of the gods. 

The Worship of Animals. — The 
bull is held to be an incarnation of the 
soul of a Brahmin — and, as such, re- 
ceives divine honours ; and the cow, as 
the representative of the goddess Bha- 
vani, is worshipped as " the mother of 
the gods and the three worlds." No 
deity is regarded with a more profound 
veneration than this animal. All its 
products, including even its dung, are 
held sacred ; and to kill and e?t it, is 
looked upon as worse than cannibalism. 
Among other animals, monkeys and 
serpents are treated with sacred rites ; 
and certain birds also, and even trees 
become objects of worship, as embody- 
ing the forms of particular gods. 

Inanimate Nature. — The blue 
solitudes of mountain peaks — particu- 
larly those of the Himalaya — with their 
* Or Lakshmi, also called Shri or Sri. 



intervening gorges, in which the holy 
streams have their birth-place — are 
looked upon with reverential awe as 
a semi-celestial region, not unvisited by 
the gods themselves. But of all natu- 
ral objects, none are esteemed more 
holy than the great rivers of Hindostan, 
such as the Nerbudda, the Krishna, the 
Godavery, and the Ganges. The last, 
especially, under the name of Gunga, 
is a favourite object of adoration. Pil- 
grims will travel thousands of miles 
to bathe in its sacred stream, or to carry 
back a supply of its water for the per- 
formance of the rites of purification. The 
ashes of the dead, and the bodies of the 
living, are alike freed by it from those 
stains which they would otherwise carry 
with them into the next birth ; and to 
die on its banks is reckoned a sure 
passport to heaven. 

doctrine of a future state. 

Having seen how the Brahminical 
system lodges the spirits of the gods in 
visible and earthly forms, we need not 
be surprised to find that the souls of men, 
after death, instead of being translated 
into a world of spirits, are only made to 
become the new tenants of other mortal 
forms of men or animals. On this doc- 
trine of " the transmigration of souls," 
the rewards or punishments due to the 
good or evil actions of a previous life 
are made to depend ; the higher or 
lower place assigned to the individual 
in his "new birth" being determined by 
his antecedent character. In this way, 
the good man, however humble, will 
find himself raised, in his next birth, to 
that station to which his virtues entitle 
him — while the bad man, however high 
in rank, will, in a proportionate degree, 
be brought low. But a degradation 
lower still is reserved for souls that have 
been stained by the greater vices. 
They will be doomed to pass into the 
bodies of animals possessing kindred 
habits with their own : the deceitful and 
cruel, for instance,will assume the nature 
and forms of beasts characterised by their 
cunning and ferocity; and they may have 
to pass through a number of the lower 



386 



BEAHMINISM. 



grades of animal existence, before they 
can again attain the level of humanity. 
Besides the rewards and punishments 
implied in the elevation or degrada- 
tion of the individual, in his successive 
births, the joys of a heaven and the 
pains of a hell are, in many cases, su- 
peradded ; but these are still of an ex- 
clusively corporeal nature — the former 
consisting of the most exquisite sensual 
pleasures, and the latter of the most 
fearful bodily torments. To escape these, 
to atone for past sins, and to attain 
future felicity, recourse must be had to 
the performance of certain meritorious 
acts, such as penances, the bestowal of 
alms upon Brahmins, and the observ- 
ance of certain religious ceremonies. 

KELIGIOUS OBSERVANCES. 

Begging. — The devotee who aspires 
to a character for superior sanctity, is 
expected to renounce all the pleasures 
and occupations of this life, and to de- 
pend for the supply of his wants on the 
alms of others ; and these are, in most 
cases, cheerfully given, as a matter of 
religious duty. The consequence is, 
that India swarms with religious men- 
dicants, who absorb no small proportion 
of the fruits of honest industry. 

Penance. — This is one of the means 
by which the devotee imagines that he 
atones for past sins, conquers the pas- 
sions, and qualifies himself for absorp- 
tion in the essence of "Brahm," the 
Supreme Mind. The Yogis or Fakirs 
profess to have overcome the world, 
and, therefore, set its decencies at 
nought. They sometimes allow their 
nails to grow till they become like long- 
spiral claws, and suffer themselves to 
be overrun with vermin, or stung by 
insects, without betraying the slightest 
uneasiness ; some will never lie down, 
but continue constantly standing, ex- 
posed to the fiercest rays of the sun, 
and supported only by a stick, or a rope 
under their arm-pits ; others mangle 
their bodies with scourges or knives, 
or allow themselves to be swung round, 
suspended from the extremity of a lever, 



by hooks passing through, the flesh: 
others, again, will go so far as to bury 
themselves in the ground, leaving only 
a small aperture to admit the air and 
food ; and, indeed, there is scarcely any 
mode of self-torture that ingenuity could 
devise, which has not been resorted to. 

Pilgrimages. The principal resorts of 
pilgrims are the holy rivers and sacred 
shrines. One of the most celebrated of 
the latter is the well-known Jagannatha, 
or Juggernaut, in Orissa. It is resorted 
to by such numbers, that Dr. Buchanan 
says, that although more than fifty miles 
from it, he knew he was approaching Ja- 
gannath by the human bones that strewed 
the way. Of the holy rivers, the Ganges is 
that to which the greatest numbers make 
pilgrimages, particularly at its points of 
junction with other streams, as with the 
Bagiruttee at Hurdwar, and the Jumna 
at Allahabad. To bathe at these places 
is supposed to atone for even the dead- 
liest sins. 

Religious Suicide. Among the dif- 
ferent modes in which devotees volun- 
tarily sacrifice their lives, and thereby 
seek to secure happiness for themselves 
in the next state of existence, the most 
remarkable is that of throwing them- 
selves down before the car of an idol to be 
crushed to death by its wheels. The follow- 
ing is a description by Dr. Buchanan of 
such a sacrifice at Jagannath, to which 
he was himself a witness : — "After the 
tower* had proceeded some way, a 
pilgrim announced that he was ready 
to offer himself a sacrifice to the idol. 
He laid himself down on the road be- 
fore the tower, as it was moving along, 
lying on his face, with his arms 
stretched forwards. The multitude 
passed round him, leaving the space 
clear, and he was crushed to death by 
the wheels of the tower. A shout of joy 
was raised to the god. He is said to 
smile when the libation of blood is 
made. The people threw cowries, or 
small money, on the body of the vic- 
tim, in approbation of the deed." 
* i.e., The car of the idol, about 60 feet high. 



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